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

CAP. VIII.

Of constancie in the duties of godlinesse, without remis∣sion or intermission.

§. Sect. 1 That all those which are sin∣cere, are also constant in the duties of a godly life.

THe last propertie of those Christian duties which apper∣taine to a godly life, is constancy in performing them, of * 1.1 which there are two branches, continuance without re∣mission or intermission, and perseuerance without Apo∣stasie or defection; both which Dauid conioyneth in his practice of obedience; I haue (saith he) inclined mine heart to performe thy Statutes alway, euen vnto the end. Concerning the former, it is not sufficient to intitle vs vnto true godlinesse, that we be religious by fits, hauing our good and bad dayes, or that wee spend some time in religious exercises, and then thinke that we are set at liberty to liue as wee list, and to follow the lusts of our owne flesh; that wee sometime per∣forme Christian duties, when our worldly profits or pleasures will giue vs any leasure, and neglect, or slightly performe them when wee haue other imployments; or (as it were) in some religious humour, and pang of de∣uotion, caused by feare of some approching iudgement, or by smart of some present affliction. For inconstancie, which is a fruit of folly, will not stand with true godlinesse, which is the head and prime part of spirituall wisedome, the which, as it inableth vs to choose that which is best, so also * 1.2 to be constant in our choyce: Whereas folly and impiety are full of vanity and lightnesse; causing men, according to that sway which they beare in them, to be vnsettled and inconstant in all their wayes (if at least, they haue any inclination vnto religious duties, and be not wholly settled vpon their dregs) and like Meteors hanging in the ayre, sometimes moouing towards heauen, and soone after falling backe againe towards the earth. But no further progresse hath any made in piety, then hee hath profited in the constant practice of religious duties; and they who are sometimes hot, and sometimes cold, and sometimes betweene both, luke-warme; who one while performe seruice vnto God, and another while neglect it, now deuout and seemingly zealous in good things, and soone after cold and negligent, carnall and prophane, haue iust cause to suspect themselues, that as yet they haue made no sound entrance into the practice of god∣linesse.

§. Sect. 2 The former point illustra∣ted by some comparisons.

For the course of Christianity in the Scriptures, is compared to the Kings high-way, and they who goe on in it, to trauellers going on in their iourney towards their owne Country; and therefore to be sometime seene in this way, is no signe that in good earnest wee trauell in it, if wee sometimes goe forward, and sometime backward, but rather that wee are walking for recreation, and will giue ouer when we feele any wearynesse. Euen theeues and robbers doe sometimes crosse the high-way, though their ordinary haunt be in the woods and mountaines, yea will trauell in it for a while, that they may be thought true men, and so get the better ad∣uantage, by being vnsuspected of executing their designes; but it is onely the honest traueller that goeth constantly in his iourney, and trauelleth

in it from morning to night. It is compared likewise to the running of a Race, wherein none get the Garland, but they who runne as they * 1.3 ought, and as runners doe not sometime run, and sometimes stand still, one while hold the right course, and another while leauing it, spend their time and trauell in by-wayes, or in going by fits forward and backward, for so they should be Non-proficients, ridding no ground, and after much labour lost, be as farre from the Goale and Garland, as they were at the be∣ginning, when they first set foorth: so none get the Garland of glory, who doe not runne constantly in the Race of godlinesse; and they who runne by fits and starts, sometimes going forward, and sometime standing still, or going backeward, or out of the way, become heereby Non-proficients in Christianity, and after that by much vnsettled rambling vp and downe, they haue tyred themselues in this course, they are (like the blind Horse in the Mill) in the same place and case they were in the beginning; no more mortified to sinne, nor richer in sauing graces, no more expert and actiue in Christian duties, no neerer the Goale, nor surer of the Gar∣land at the end of their liues, then when they first entred into the profes∣sion of Religion. Yea oftentimes hauing wearied themselues in this fruit∣lesse labour, and seeing the small benefit that they haue reaped of it, for want of hope, and assurance of euer getting either the Garland of grace or the Crowne of glory, they quite giue out, and ceasing any longer to run in the Christian Race, doe returne backe againe (like the Dog to his vo∣mit) and run as fast as euer they did in their old wicked courses, that so they may not lose all, but may gaine, at least, the prizes of worldly vanities, which Satan offereth vnto those who run swiftest in the wayes of wicked∣nesse. Finally, the Christian life is our spirituall Husbandry, in which, there cannot be, without losse, any intermission of our labour, but one bu∣sinesse being finished, another presently is to bee vndertaken. After brea∣king vp of our fallow grounds, and plowing, there must bee sowing, and harrowing, after seed time weeding, and then reaping and carrying into the barne. Neither must the spare time between these maine imployments, bee spent in idlenesse, but in tending of our cattell, which are the helpes of husbandry, in making and mending of our fences, in lopping and top∣ping, plashing and pruning, threshing out of the Corne, that it may be fit for our owne vse, or carryed out to the Market, with many other im∣ployments of like nature: So is there no intermission of our paines in the spirituall Husbandry, but after one duty performed, we must set our selues about another, and spend our whole time either in preparing our hearts that they may be fit grounds to receiue the seede of Gods Word, or about the art of sowing, or couering the seede, that it may not be stolne away, or in weeding it from vices and corruptions, when it beginneth to grow; or in preseruing and strengthening all the good helpes and meanes, which will inable and further vs in all our Christian labours; or in making or repairing our spirituall fences, which may keepe out the beasts of the field, and enemies of our Christian thrift; or in reaping the present crop of Gods sauing graces, which will comfortably sustaine vs in the full assurance and expectation of the euerlasting Haruest of heauenly hap∣pinesse.

§. Sect. 3 A complaint of mens vn constancie in performing the duties of a godly life.

And yet alas how many of vs, who seeme most forward in the profes∣sion of Christianity, that haue not in the greatest part of their life, come to any settled constancie in performing the duties of godlinesse? How many professe themselues trauellers towards our heauenly Countrey, and yet are vnconstant in all their wayes, and vnsettled in all their courses, sometime performing the duties of a godly life, and sometime neglecting them altogether; seruing God one day, or in some small part of it, & spen∣ding the rest of their time in seruing Satan, the world, and their own lusts? How many that make a faire shew, as though they would run the Christian Race, who one while go forward, and another while, as out of breath, and weary of holy exercises, do stand still, or turne backe againe into their old sinfull courses, and in stead of seeking the Kingdome of God and his righ∣teousnesse, doe spend the chiefe of their strength in pursuing of worldly vanities? How many of those who would bee thought good husbands for their soules, that are wholly negligent in the spirituall husbandry, euery hand while intermitting their paines and diligence, sometimes vsing the meanes of growing and thriuing in grace, and sometimes neglecting them, praying onely when they are pinched with afflictions, hearing the Word at their best leasure and most ease; in the Countrey, when the wea∣ther is warme and the wayes faire; in the Citie, when they cannot walke abroad about their pleasures or profits, as in time of winter, when the foulenesse of the way, and weather and darkenesse of the night leaueth vnto them no other imployment; and at no time taking any care after the seede is sowne, to couer it in their hearts by Meditation or conference, that it may not be stolne away, but take roote, and bring foorth fruit in due season? So also receiuing the Sacrament only at Easter, or some of the chiefe festiuals, and neglecting to come to the Lords Table, though often inuited all the rest of the yeere besides; and finally, reading the holy Scrip∣tures, and other profitable writings vnconstantly, and by vncertaine fits, when they haue nothing else to doe, or cannot well tell how to put away otherwise the tediousnesse of idlenesse. Through which vnconstancy, after long vsing the meanes, they little profit by them, but like those of whom the Apostle speakes, they are euer learning, and neuer able to come vnto the know∣ledge * 1.4 of the truth; they are old truants, and though in profession ancient, yet children in growth. They are like those of whom Seneca speaketh, who are alwayes but beginners euen to their ending, and but about to settle them∣selues in the course of a godly life, when death approching will force them to finish it. Finally, they either like Non-proficients stand at a stay, without any increasing in knowledge, faith, and other sauing graces; or the fruits of them in a godly life; or else de-ficients, falling backe from their professi∣on, and betaking themselues to the seruice of Satan, the world, and their owne sinfull lusts. Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine, but euen oftentimes vnto losse? What doe they but make the practice of their Religion a Penelopes web, one day vndoing that which they haue done in another? or like vnto Sysiphus his fained labour, rowling vp the stone till it be almost at the hill top, and then suffer it to tumble backe againe, and so giue them occasion to renew their labour? All which vnconstancy, and euill fruits which spring

from it, doe proceed from the corruption of our natures, and the imper∣fection of our sanctification, the reliques of sinne still remaining in vs; which make vs apt and prone to returne to our old courses, like a Horse to his trot, that is not thorowly paced, or an Hawke to turne Haggard that is not well manned.

§. Sect. 4 That constan∣cie in all Chri∣stian duties is strictly requi∣red in Gods Word.

But let vs not please our selues with this state of imperfection, but la∣bour and striue daily after more perfection; and seeing how vnsettled wee are euen in the state of regeneration, in all Christian courses, let vs, beway∣ling our vnstayednesse, indeuour to attaine vnto more constancie in the imbracing and practising of all good duties. For God requireth at our hands, that we should serue him, not by fits and flashes, but constantly in all our courses, and not onely that we doe well, but that wee continue in well-doing. Thus Samuel chargeth the people, that they should take heede * 1.5 (not of forsaking the Lord, and renouncing his seruice, but) that they should not turne aside after vaine things which would not profit, nor deliuer them from danger. So the Wiseman requireth, that we should continue in the feare of * 1.6 the Lord all the day long; and the Apostle, that we should neuer be weary of * 1.7 well doing; seeing in due season we shall reape, if we faint not: and exhorteth vs to be steadfast, vnmooueable, alwayes abounding in the worke of the Lord, * 1.8 because we are sure that we shall not labour in vaine. And this constancie we * 1.9 must shew both in chusing and holding vs to the right way, and also in walking in it; In professing constantly the truth of Religion, and liuing ac∣cordingly in our holy practice. For the first, we must be constant in imbra∣cing and professing of Gods Truth, and not by fits onely, when it will best stand with our worldly aduantage. So the Apostle exhorteth; Watch yee, * 1.10 stand fast in the faith, quit you like men, be strong. And againe, Stand fast, * 1.11 and hold the traditions which yee haue beene taught, whether by word or our Epistle. Vnto which constancie in the truth, hee limiteth and appropria∣teth the benefit of our Redemption by Christ. For he saith, that we are re∣conciled by his sufferings, if we continue in the faith, grounded and settled, * 1.12 and bee not mooued awry from the hope of the Gospel. So elsewhere hee char∣geth vs, that we hencefoorth be no more children, tossed to and fro, and carryed * 1.13 about with euery winde of doctrine. The which hee condemneth in the Gala∣tians as extreme folly: And reioyceth in the contrary constancie of the Colossians; ioying and beholding their order, and the stedfastnesse of their faith in Christ. And the like constancie we must also shew in the practice of all Christian and religious duties, according to our profession, for as we must not bee weary of bearing vpon vs the liuery of our Christian profession, and be ready to cast it off when the sunne of persecution shineth, so nei∣ther in doing the duties of our Lord and Masters seruice, but we must la∣bour to bee stablished in euery good word and worke, as the Apostle prayeth * 1.14 for the Thessalonians: And desire with Dauid, to keepe the Law of God con∣tinually for euer and euer. Our practice of godlinesse, must not with E∣phraims goodnesse be like a morning cloud which vanisheth ere noone, nor like * 1.15 the dew, which falleth ouer-night, and goeth away the next morning. But neglecting all things in comparison of this one thing necessary, we must make them giue place to the constant performance of religious duties, when as they cannot stand together, whereof wee haue an example in

Daniel, who setting all things apart, would not neglect his constant course * 1.16 of calling vpon God three times a day, though thereby he hazzarded the fauour of the King, yea euen his owne life. Whose example if we would imitate, we must carefully auoyd two vices, as notable hindrances of this constancie; the first is carelesse sloth in spirituall duties, arising from our ouer-much minding and affecting of worldly things, which maketh vs ei∣ther to neglect them altogether, or to performe them vnconstantly, and onely by fits, which kinde of intermission is a temporary defection, and if it be not reformed, will bring vs at last to a full and finall neglect of them. The other is fickle vnconstancie in our courses, proceeding from carnall lothing of spirituall exercises; which causeth vs to bee soone weary of performing any good duty, and therefore to shift and change (as the sicke man turneth from one side to another) vnto a new exercise, before we haue finished that in hand, and brought it to any good effect; like the vnruly Patient, who hindreth the cure by often changing of medicines, before any of them haue had time to worke; or the foolish Gardener, who euery hand while transplanteth his trees from one soyle to another, and let∣teth them not haue any conuenient time to be settled and rooted.

Notes

• * 1.1

  Psal. 119. 112.
• * 1.2

  Psal. 111. 10.
• * 1.3

  1. Cor. 9. 24.
• * 1.4

  2▪ Tim. 3. 7.
• * 1.5

  1. Sa. 12. 20, 21.
• * 1.6

  Pro. 23. 17.
• * 1.7

  Gal. 6. 9.
• * 1.8

  2. Thes. 3. 13.
• * 1.9

  1. Cor. 15. 58.
• * 1.10

  1. Cor. 16. 13.
• * 1.11

  2. Thes. 2. 13. Apoc. 2. 25. Col. 1. 22, 23.
• * 1.12

  Eph. 4. 14.
• * 1.13

  Gal. 3. 3.
• * 1.14

  2. Thes. 2. 17.
• * 1.15

  Hos. 6. 4.
• * 1.16

  Dan. 6.