of this world and of the manifold privileges which wee with the rest of Gods children enjoy but especially of those things which wee have most especiall neede of The great and necessary use of this duty may well appeare even in the heart of good Christians in which there is much naughtinesse so many rebellions and loathsome filthinesse that it maketh some despaire of râ—forming it and therefore they cease to endeavâ—ur it yet if such noisome poisons be suffered to lurk and remaine in them they will not only as sower weeds choake the plants of grace within us but also grow up themselves and bring forth most noisome and dangerous fruit as by wofull experience men feele and try Now for the weeding of these out of the ground of our hearts there is no meanes so availeable as the considering oft and deepe meditating viz. to finde out what swarmes of them doe lodge in our hearts also to bring them into a vile account to be weary and ashamed of them and so to entertaine better in their roome for although by the Word wee know our corruption by conference we revive the remembrance of them and by reading we doe both yet all this will be but of small force except they be joyned seasoned with meditation For our hearts are so deceitfull that if once wee can but commend that which is good and speake against evill we are ready to thinke that our estate is right marvellous good whereas yet if there be not in the heart a hatred of the one and love of the other we doe but deceive our selves Now when wee doe often gage these hearts of ours and sift our thoughts and deale truly in accusing or excusing as wee love our soules though wee finde sinne to sit neere and fast glued yet by Gods assistance and blessing we shall breake off and chase away these cursed swarmes of prophane thoughts and desires we shall become better armed against them afterwards and our heart being thus mollified and relenting wee shall furnish them more graciously with holy thoughts and heavenly desires and draw them into more neere and heavenly communion with our God taking heede of the sugred baites of earthly delights and transitory pleasures of this world In summe the fruit and benefit which by our meditation and private prayer wee reape is so great the Spirit of God changing our hearts thereby from their daily course and custome more and more and bringing the heavenly life into more liking with us and making it more easie and sweete which with the men of this world is so irkesome and unsavoury that none can expresse and conceive it but hee which hath felt the same Therefore it is that the men of God who are most commended for their piety both of old as Moses David Paul c. and in our times also are most taken up of this exercise and others that are strangers to it though they be good Christians want much fruit which by it they may reape The lets which are enemies to this duty they are of two sorts for either they are such which hinder men altogether from going about it or else such as keepe them from taking any good thereby when they enter into it Of the former sort there are three 1. The first is when a Christian knowing this duty to be required of him goeth about it but hee is so empty and barren that he hath no matter to bestow the time and his cogitations about Now for the remedy of this there shall be rules and examples set downe hereafter but in generall it shall be expedient for him to propound unto this his meditation these foure things 1. First of his unworthinesse vilenesse sinnes and corruptions 2. Secondly the greatnesse of Gods bounty in his deliverance 3. Thirdly how he may be guided throughout that present day according to the rules of direction especially in the hardest points 4. Fourthly of the severall parts of the Christian armor which God hath appointed for his strengthening 2. The second impediment of this sort is an unfit mind unto spirituall and heavenly duties through some unsetlednesse slothfulnesse or other corruptions Now the best remedy for such a one is to meditate of his present unfitnesse loosenesse of heart and earthly-mindednesse to count it an heavie burden to accuse his heart and so to bring it to relenting by considering how farre off it is presently from that mildnesse humblenesse heavenlinesse and readinsse unto duties which have beene in him at some other times but let no man give any liberty in any sort to his evill heart when it is turned away from cheerefulnesse and willingnesse in any part of Gods service to goe forward therein for that were to bring him to utter bondage 3. The third let is want of opportunity by reason of necessary businesse taking up the time or for want of convenient place as it falleth out to sea-men and those that have small and poore houses concerning which it is not to be denied but that there may sometime fall out such businesse as may excuse us in the omission of this duty and this must be remembred that the ordinary duties of our callings must not put this dutie out of place for if they doe it is through unskilfulnsse or untowardnesse of them who commit this fault one of them is appointed of God to goe with the other and both of them stand together in upholding of their inward peace If any man be rich hee hath the lesse cause to be holden from it by worldly care if they be poore they have the more need of it to moderate their care that it exceed not nor carry them to unbeliefe but if any intend or pretend extraordinary businesse they must take heede that they seeke not cloakes for their sloth yet if any have necessary lets indeed hereby they shall appeare to be fruitlesse if at any time God be remembred some other way as shall be most convenient and this duty supplyed when the hinderance is past Of the second sort of lets which may be called abuses there be especially two 1. The first is to use it sleightly and so to make a ceremony of it the remedy whereof is to hold our mindes with taking delight in it for this and all other good helpes will be unsavoury unto us except wee should fasten a love and liking on them 2. The second is when although we be desirous to use meditation yet our heads are so full of trifling and wandring fantasies or worldly matters that we cannot mind heavenly things the cause of this is the letting loose of our hearts all the day disorderly without watching over them or keeping them within an holy compasse For the remedying of it wee must therefore carefully set our selves against the corruptions of our hearts labouring to dry up those swimming toies with the flame of heavenly and fervent affections wee must tie up our loose hearts throughout the day from their deadly custome of ranging
all worldly wisedome that we may be wise to the Lord and keepe our faith as we would our life THe like malice doth Satan shew in hindering believers from godlinesse of life For as he laboureth to keepe the unregenerate altogether from practâ—sing godlinesse viz. by keeping in them a heart so accustomed to evill that it cannot submit it selfe to the will of God in one thing as well as aâ—other by holding them in presumption by keeping them from serious consideration of their estate and actions by disswading them from counting the godly life best and finally by snaring them in dangerous opinions sottish ignorance or else in hollow loose and wilfull mindes so doth hee prevaile so farre even with Gods people as to hinder them from proceeding in godlinesse and that chiefely by these meanes 1. By keeping them in want of some good things without which they cannot constantâ—y proceed in a godly life 2 By pressing them with some evill 3 By unsettling them through occasion of things lawfull Of the first kinde are three maine letts 1 First when Christians are holden from a constant course of godlinesse 2 When they fall from their first estate or fi st love 3 Wheâ— they want a sufficient ministery Of the first sort there are many which thinke it not meet to tie themselves to any direction of leading their life but are content with some generall care and good meaning than whom these are not better which for a season keepe some good order but by little and little they fall to doe it slâ—ightly even for fashion in a great part and rather through custome than with delight and comfort and all because their hearts goe not with their actions constantly neither doe they regard or looke to their consciences in one thing as in another that they might be kept in peace The Remedy against this is faithfully to endeavour every day to be well settled according to the rules formerly mentioned We must especially labour by faith even to feede upon the promises which God hath made for the preservation and protection of his children heartie prayer must oft be used and watchfulnesse against our especiall infirmities it must be continuall together with oft and due consideration what a precious treasure this kinde of life is And if through negligence we doe fall we must not lie still in hardnesse of heart but returne to him as to our Father and hee will heale us and though wee cannot presently have that confidence which sometimes wee have had yet let us returne though with some shamefastnesse even standing afarre off with the Israelites Exod. 33.8.10 THe second speciall Let arising from want is the leaving of our first love for at our first conversion when the exceeding love of God in Christ is shed abroad in our hearts so as it maketh our selves admire this constraineth us to love him againe most fervently and dearely his Word and Ministers with all our brethren most sensibly and heartily and this in Scripture is called our first love Rev. 2.4 Now when this shall wax cold through dulnesse slothfulnesse and forgetfulnesse it must need be a hainous thing in the sight of God who looketh that our works should be more at the last than at the first as our knowledge is more and experience greater Rev 2.21 Yet this commeth oft to passe both in Ministers and people to their great shame though otherwise they keepe some course in serving God Rev. 2.2 which they shew by wearinesse or at least wise little pleasure taking in the publike Mâ—nistery neglect of private prayer conference Mutuall exhortation c. untowardnesse in good workes abating of their love to the brethren imbracing the world entertaining of ill-companiship with heart-burning against the Ministers that tell them the truth By these and such like signes many doe shew how much they have lost their first love whereby they give great occasion of discouragement to the weake and of lamenting to the best This was fore-told by our Saviour Christ Matth. 24.12 where also hee shewed how hard it is to keepe and harder to recover our first love Thirdly admonishing all sound hearted Christians to looke heedfully and carefully to nourish and preserve that holy pure and first spark of grace kindled in them against all that may come in the way to quench and pâ—t out the same And although the worke be hard yet wee have the Commandement of God for our warrant and his promise for our encouragement therefore ought we not to faint or slâ—cke for any impediment but set our hearts daily to count it our greatest worke to keepe our first love THe third let of this kinde is the want of an ordinary and sound Ministery of the Word of God whereby the way to salvation and godlinesse is plainly anâ— in good order with love and diligence taught so oft in the weeke as the people can conveniently attend upon the same This is the light of the world and the Sunne which warmeth all the creatures of the earth with his influence so that those which enjoy it not must needes be as the shadowed places which either bring forth nothing or that which is sowre and unsavory How the Divell hath laboured in all ages and Nations to hinder the passage of this Gospell may easily be perceived if wee peruse well the Acts of the Apostles and other Histories of the Church how he doth prevaile our owne eyes and eares can witnesse The remedy therefore is for such as want to relieve themselves with it where they may with most conveniency enjoy it and to sue earnestly that they may live under it which should be more generally granted of God if by fervent prayers and other Christian indeavours it were sought for When they doe enjoy it then must they prize it above all that they have or ever can enjoy in this world for those which esteeme lightly of it must heare what the Scripture speaketh of them Matth. 8.11.12 Amos 8.11.12 These are the chiefe letts that men have by wants whereunto may be added those troubles which some good Christians have through feare of their owne wants though without cause For remedy whereof that they be not swallowed up through deadly heavinesse they must take unto them godly boldnesse to consider that there is great cause of rejoycing even in that for which they are heavie viz. in their feare care hungring and thiâ—sting Pro. 28.14 Matth. 5.3 and therefore they ought rather to be thankefull for that they have than utterly to be discouraged for that they want Of small beginnings come great proceedings of one little sparke a mighty flame and the tall Okes were sometimes but small Akorns hee hath well begunne that hath in truth begunne and hee hath much who feeleth that hee wanteth much THe second kinde of generall Le ts are the unmortified affections wherewith believers are oppressed Concerning which in generall it will be profitable for every one to marke with what hee is most incumbred
BRIEFE DIRECTIONS UNTO A GODLY LIFE Wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon Earth that so he may attaine Eternall Happinesse in Heaven Written by Mr. Paul Bayne Minister of Gods Word to Mr. Nicholas Iordane his Brother LONDON Printed by A. G. for I. N. and are to be sold by Samuel Enderby at the Starre in Popes head Alley 1637. To the RIGHT Worshipfull Mr. NICHOLAS IORDANE Esquire and one of his Majesties Iustices of the Peace and Quorum in the County of Sussex SIR IT hath beene an ancient custom to reserve some lively representation of worthy friends deceased therby to continue the remembrance of their vertues persons and love This holy Treatise ensuing hath served you to that purpose and that very fitly for herein you have a true representation and remembrance of your most worthy and loving Brother especially of the most noble and worthy part of him I meane of his excellent understanding in the mysterie of godlinesse his most zealous and earnest will and desire of all mens practice of godlinesse And his sincere love unto you in particular unto whom hee primarily directed these Directions unto a godly life which as they do lively expresse that he had put on the new man created and renued in knowledge righteousnesse and true holinesse so is it most worthy of our reservation both for the remembrance and imitation of him Yea I may confidently affirme that this faithfull remembrancer is most worthy and fit alwaies to be carried about us and daily to be look'd on by us for it will helpe us well to put on that new man and to be conformable to our Head Iesus Christ and to walke before the Lord in holinesse and righteousnesse all the daies of our life For there is this difference between those former corporall Images of earthly bodies and this that men with too much love and use of them easily fell into superstitious wickednesse but this the more it is loved and used of men the more will all wickednesse be rooted out of their hearts and the more will they glorifie God by a holy life and conversation Now having received this holy Treatise at your worships hands to publish it unto the World I am bold to returne it unto you for safegard both that the World may know unto whom it is obliged for so excellent a monument as also for the great benefit that shall be reaped thereby So Sir accounting it a wise part in him that cannot speake well to say but little I commend you and this Treatise to Gods Grace which is able to build us up further even to doe wondrously above all that wee can aske or thinke Your Worships humbly at command N. N. Briefe Directions unto a godly Life wherein every Christian is furnished with most necessary Helpes for the furthering of him in a godly course here upon earth that so hee may attaine eternall happinesse in Heaven SUre it is that it was not thus with man-kinde in the beginning as now it is God created man happy yet mutable but Satan by deceit did cast him from that happy condition whereby besides the losse of that felicity he was plunged into extreme misery which consisteth in two things First in sinne Secondly the curse following upon it First our sinne is not onely that first transgression of Adam wherby we are all guilty but also that infection of soule and body arising from the former Hence it is that the understanding is fiâ—led with blindnesse the conscience wounded seared and defiled the memory forgetting good things or not remembring any thing aright The will captive of no strength to good but onely to evill the affections all together disordered The cogitations about heavenly matters are errour falsehood and lies The wishes and desires of the heart are earthly and fleshly The outward behaviour is nothing else but a giving up of the members of the body as instruments of sinne The curse maketh him subject in this life for his use of the creatures to dearths famine c. For his body to sicknesse and other paines In his sense for his friends to the like calamities in his soule to vile affections to blindnesse hardnesse of heart desperation madnesse c. In both body and soule to endlesse and easelesse torture in the world to come Yet some may object that All are not in this case or estate Object To which I answer All are subject by nature to the same wrath of God Answ they which feele it not their case is no better but rather worse than the other The onely sufficient remedy for the saving of man is to satisfie Gods justice which by sinne is violated His justice is satisfied by suffering the punishment due to sinne and by the present keeping of the Law Therefore it is not to be sought for in our selves nor in any other creature It being appointed by the Father was undertaken and wrought by Christ and is sealed in mens hearts by the holy Ghost but it may be demanded Object How did Christ his redemption become ours I answer Answ God the Father of his infinite love gave him freely to us with all his whole worke of Redemption This Divine Mysterie is brought to light by the Gospell The use whereof is to manifest that righteousnesse in CHRIST whereby the Law is fully satisfied and salvation attained The remedy and the tidings of it is received only by Faith which Faith is so to give credit to Gods Word as he rest thereon that hee will save him and is wrought by the ministery of the Word revealing this mercy and truth of God and by these the holy Ghost inlightening him to conceive drawing him to believe and so uniting him to Christ The knowledge of the former things is not sufficient for him that will come to happinesse but this knowledge worketh First he is drawne by the secret worke of the Spirit of God to be perswaded that the Doctrine taught doth concerne him hee hath wisdome given him to apply generall things particularly to himselfe Col. 1.9 as first the Preaching of the Law and the threatned curses of it whereby he seeth himselfe guilty before God of eternall punishment and wrath Secondly the Lord directeth him to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in this his ex remity and that not lightly but serioâ—sly as a matter of life and death Ier. 8.6 Luke 7.15 If he be not able to counsell himselfe hee asketh counsell of others Thirdly from the former consultation he commeth to this resolution that hee will not returne to his old waies but in all humility and meeknesse and brokennesse of heart say with Paul Lord what wilt thou that I doe Fourthly by this meanes hee commeth to an unfained desire of forgivenesse which alwaies proceedeth from a sound hope that God will be intreated of him This hungring after mercy
fit he being also full of malice and of unsearchable subtilty with exceeding strength and therefore ready thus to trouble us Thus he inticeth us to sins not onely which by nature wee love but even to those which wee have no inclination unto and when he hath thus fastened upon many a man then he laboureth to dimme his knowledge and understanding that hee may lay no hold on any truth that may comfort him or make benefit of any promise Secondly by outward objects and occasions forcibly perswading to sinne Now because these things proceed rather from Sathan than from themselves there is no cause why they should be discouraged Thirdly they must call to mind that God calleth and encourageth us to trust and believe in him and therefore it must needs displease him that they are removed from their faith to give place to the spirit of error Object And how if they feele not the sweet taste of Gods grace 1. Answ Yet they must not measure themselves by that they presently feele when the soule hath lost her feeling but by the time past when they were free from temptation 2. The fruits of their faith are often evident to the eye of others when themselves cannot see them 3. They must bee acquainted with the waies of God who often doth hide himself for a season that they may with more earnest desire seeke for his wonted grace and with more joyfulnesse of heart praise him when they have obtained it againe And if this hinder them because Object They cannot live as Gods children doe or as he requireth they are to bee encouraged herewith that Answ They are plants which take not theâ—r full perfection at once but by little and little with daily watering and dressing and that Patience and constancie with a resolute minde to beare Gods triall will bring a good end in all temptations THat every Christian may see his estate to bee good it shall be profitable to consider how farre an unbeleever may goe and so whether hee hath gone further 1. An unbeliever may bee terrified with his sinnes his conscience terrified by the spirit of bondage Matth. 27.3 2. He may bee pensive after sin committed 1 King 21.7 3. He may finde joy and delight in the Gospell and in the exercises of Religion Mat. 13.20 4. Hee may have a taste of the life to come with Balaam 5. He may reverence the Ministers and obey them in many things as Herod did and yet never be sealed up to eternall life Many that have made great and glorious shewes and seemed to have beene very forward have after either in prosperity waxed wanton or in afflictions wearie nay many which have shined as lights for a season have fallen away even before trouble came Many have had great griefe of minde and so seeme unto themselves to have repented but yet have deceived themselves because they never furnish themselves with true faith a pure heart a good conscience change of their life through the love of God their hearts are not upright nor they will not deale plainely with the Lord. But if wee would not lose all our labour wee must goe further than any unrepentant person can goe wee must never cease till we have more humility sincerity and truth of heart and certaine markes and testimonies of our Salvation They will heare the Gospell diligently but we must lay our estate with it and receive the print of it upon our hearts and lives and be cast into the molde of it and so finde it the power of Salvation They will refraine from themselves and drive out of their families many sinnes But we must willingly be reformed in what part of our life soever we can bee justly challenged and not blemish our profession in any thing ALthough the love of God Christ the worke of the Spirit applying them and faith apprehending them bee the chiefe cause of our conversion yet because they are not so easily felt of us as they are sure and infallible grounds in themselves of Salvation therefore it is necessary to adde some other effects or rather properties of true faith that do accompanie the love of God and of Christ Jesus in us and are the workes or fruits of the Holy-Ghost by the Gospell which may more clearely bee perceived and discerned than faith it selfe and will clearely testifie that where these bee there shall that be found also The first inseparable companion of Faith is joy and comfort glorious and unspeakeable Act. 8.8.39 But it will be said that Object Some true believers are even sad and sorrowfull Answ Indeed they mourne and groane for a while after that which may make them merry for ever and in this mourning they are blessed Math. 5.4 and their estate farre to be preferred before the laughter of the ungodly which is but madnes 1. The childe of God being converted cannot but admire this change of estate and even be astonished at the love and mercie of God What should move him to bestow such happinesse upon so unworthy a creature Ioh. 14.22 Psal 116.8.139.34 2. This holy and reverent admiration must not bee onely at our first conversion but ought every day to be renued in the Lord who doth every day pardon our sinnes Psal 118.8 and doth also uphold us in our confidence and integrity 3. The true believer feeling the love of God to bee shed abroad in his heart hath also within him unfained love kindled towards God Psalm 116.1 Luke 7.47 Which love of God must shadow the love of all other things whatsoever 4 Hee cannot but have his heart inlarged unto thankfulnesse and praise God even in afflictions themselves Psal 116.12 5. There is begotten a holy and earnest desire to have more communion with God even to enjoy his blessed presence and to see his glory 2. Corinthians 5.1 6. The former grace maketh him to forsake this World to become a stranger and a pilgrime heere and so to have no more to doe in this World than hee needs must Not that he leave the necessarie duties or forsake his calling but that hee is not so tied to these things but that he could willingly leave them and so being ready to die is made fit to live 7. Hee cannot but lament and be ashamed of his former unkindnesse to God and is ready to be revenged on himselfe for it 8. It cannot bee but knowing out of what miserie hee hath escaped and unto what happinesse he hath attained he pittie others that are as he was and wish and labour to make them as he is One means whereof is edifying conference Pro. 10.21 IF any man hath tasted of that happinesse which commeth by a true faith and doth therfore desire to keepe the same and feareth the loosing of it hee must for his confirmation 1. Nourish within himselfe daily that high estimation and account making of his grace he must think it his chiefest happinesse and most precious treasure which they that doe have their heart ever
upon it they feare the forgoing of it they regard it most of all other things 2. He must both by prayer daily and oft beg this of God and also seriously meditate on the gracious promises of God their nature truth and perpetuitie for want of this calling to minde of things many do let slip out of their minds those grounds of faith by which sometimes they have found comfort 3. Hee must helpe himselfe by ordinary and reverent hearing the glad tidings of Salvation preached unto him as also by the holy use of the Sacraments 4. He must carefully retaine a viewing of his sinnes by right examination the sight of them will keepe him from taking offence at the Crosse of Christ nay the tartnesse and bitternesse of his sinnes will make Christs death most sweet and pleasant unto him 5. Hee must labour to settle himselfe even by the experience which he himselfe hath found of God his goodnesse towards him and his working in him 6. Hee may confirme himselfe even by the examples of others who of weak have become strong and of such as hee is have become such as he desireth to bee by these meanes Gods children come to have a holy acquaintance with God and to know his will towards them the Lord disposing even their weakenesse unto their good that they may by their falls bee humbled and God by their upholding may be glorified One especiall thing is alwaies to begin the day with deepe consideration of God his gracious favour towards us which if we doe not little can bee looked for in the day but either unfavory lightnesse and so to be deceived or unprofitable care and so to bee disquieted By that which hath bin said before it is to bee observed that although true faith bee in substance one and the same yet that there are three degrees of it it is plaine 1. The first is the weakest and least measure when there is as yet no assurance in the beleever and yet inseparable fruits and infallible tokens of it 2. The second degree is when some assurance is wrought in the beleever at some time but very weake and is often to seeke and wanting and recovered againe by entring into due consideration of his estate and of the truth of God who hath promised it 3. The third is the highest degree of it though more strong and better setled in some than in other and this hath assurance accompanying it for the most part usually unlesse the beleever doe quench the Spirit in himselfe Or the Lord to shew him that hee standeth by grace doth leave him to himselfe for his owne glory and the better establishing of him afterwards It having bin shewed hitherto who are true beleevers it followeth to shew how a beleever is to behave himselfe throughout his whole conversation 1. Wherein is to bee layed down first the grounds of a godly life viz. that it is grounded on faith and proceeding from a pure heart 2. The parts of it which is to fly evill and doe good VNfained faith and a godly life are inseparable companions 1. First godlinesse cannot be without true faith Iam. 2.18 Heb. 11.6 Gen. 6.5 the fountaine being evill the rivers which runne from it cannot be good so where saith is not in the heart there can no godlinesse bee in the life by which wee see how many doe deceive themselves thinking they feare love and serve God and yet have no faith nor no constant desire of it 2. Neither can faith bee without godlinesse for as no man liveth godly which beleeveth not so no man which beleeveth can live wickedly but as he is new borne so like a new creature followeth newnesse of life and obedience although this doeth not appeare neither at the first beginning of his conversion nor in the vehemency of temptation Tit. 2 12. Neither doth faith worke a bare wandring desire to please God but it frames also the man unto it and teacheth him in some true and acceptable measure to goe about it and when it is overmatched wiâ—h fleshly corruption yet it raiseth sighings and strivings in the heart till it bee subdued So that as they are deceived which passe from a little sorrow for sin to newnesse of life as they imagine without faith the beginning and worker of all new life so they also are no lesse deluded that please themselves thinking they haue faith when their lives are not only filled with offensive actions but also with custome coÌ„monnesse in the same For he that is honoured with the title of a beleever must be knowne by the livery of an uncorrupt life and the true servants of God dare no otherwise beleeve their sinnes to be forgiven them than they walke humbly before God and man VVHen faith is said to be necessary to a godly life we must not onely understand by faith to be saved but that the godly man must labour to believe that all the promises of this life and of the life to come whether the great and principall as of the graces of the spirit or the smaller as of bodily safety and preservation from dangers so farre as they shall bee good for him doe belong unto him And besides he must beleeve that both all the commandements which teach obedience and the threatnings because they restraine the contrary are set downe for him particularly to bind his conscience thereunto Rom. 15.4 Thus hee must depend upon the whole word of God many who have hope to be saved doe not thus some sinnes they make no conscience of some promises they looke not at by meanes whereof they are not so well fenced as they might be but hold the very promise of salvation it selfe very weakely This commeth to passe partly because they are not taught these things aright partly because being taught they do not digest and work them upon their consciences This bringeth doubting and unsetlednesse even to good Christians therefore hee that beleeveth to be saved must beleeve also that hee shall be sanctified 1 Cor. 1.30 that hee shall receive grace from God to bring forth fruits of amendment of life and that he shall be inabled to cast off his old conversation and also have grace to goe through troubles and deliverance from them for assistance and blessing in God he must depend on God his Word this is the obedience of faith Rom. 1.5 which if we have as a foundato uphold and incourage us it will greatly availe for the furthering of us in a godly course by this we shall sooner wade through doubts and grow out of feare whereas otherwise wee faint and feare oft-times and be without helpe Many examples wee have in scripture of such as thus beleeved especially set downe in the 11. to the Hebrewes Heb. 11.16.38 Gal. 2.19 When men doe not thus walke in the strength of God his word it causeth tedious troubles in them and indeed the offensive lives of many and the starting aside of sundry come from this want But it
may be objected Object that Paul himselfe seemed to want this for hee found no meanes to performe that which was good as he complaineth Rom. 7.18 I answer hereunto that He complaineth not that he had no promise of strength Answ or that hee had no faith in the same for he saith the contrary Phil. 4 13. but hee complaineth that for all the hope of helpe that he had yet the rebellion of his flesh did mightily strive and resist the spirit And this must every faithfull man looke for while he live NOw for the fountaine from whence a godly life doth proceed it is from the heart which therefore must bee purged and cleansed For this wee are to know that the heart of man before it be emptied is a dungeon of iniquity before it be inlightened a denne of darkenesse before it bee cleansed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an unruly evill Now if such an heart bee the guide of our life how monstrous and loathsome must that life needs bee of necessity then the heart must be purged and changed This purging of the heart is a renewing in holinesse and righteousnesse by little and little of all true beleeuers they being first delivered and freed from the tyranny of sinne and feare of damnation for then doth sinne receive a deadly wound and the power thereof is abated and crucified which is shewed by the hatred of sinne and a delighting in goodnesse Although this change bee but weake at the first yet if it bee in truth in will and desire it is an infallible mark of Gods election and love towards him This grace is often dimmed and even choked in many because God doth strengthen and continue this gift of holinesse and sanctification as it is nourished esteemed set by and as men doe stirre it up in themselues by asking after it when they doe misse it and provoking themselves to pray for such good affections and cannot bee satisfied without them as David did Psal 43 5.103.1 Thus we ought to cherish and blow up the sparkles within us which will not ordinarily faile us especially for any long time except in time of temptation unlesse it bee through our default and folly As for the manner how this is done wee are to know it is the proper and wonderfull worke of God by the power of the holy Ghost Acts 15.9 Isa 11.2 He that hath with faith unfained an heart sanctified and purified from his naturall corruptions and wicked disposition as he is not to account it meane and little worth it being an euident worke of the Spirit so neither is hee to stand at a stay in this it being but the beginning of that worke which shall follow it But Object How doth God purge our hearts when as faith is said to doe it Acts. 15.9 1. Joh. 3.5 Answ Faith is truely said to doe it because that men not yet assured of the happines of heaven not knowing nor feeling any better delights doe seeke after those which their blinde and deceitfull hearts doe dreame of here on earth But as soone as they are assured of Gods favour through faith so soone are their hearts changed and their affections set another way so that faith may well bee said to purifie and cleanse the heart 1 Pet. 1.4 but not as the chiefe and highest cause for that is the holy Ghost but as the instrument Thus from faith and a pure heart doth arise a good conscience a sweet peace and holy security having received from God a mind to know him an heart to love him a will to please him and strength also in some measure acceptable to obey him From hence doth proceed that true repentance which is a purpose of the heart Acts 11.23 an inclination in the will Psal 119.44.57 and a continuall endeavouring in the life Acts 24.16 to cast off all evill and obey God both inwardly and outwardly according â—o the measure of knowledge in every one So that this sound purging of the â—eart is that strong foundation â—pon which only a good life comes â—o be builded For God will have â—ur whole heart not a piece of 〈◊〉 for that is neither beseeming his â—eatnesse neither fit for them to â—fer who receive so great good â—ings at his hands many indeed 〈◊〉 hardly brought to this and therefore all their faire shewes and colours doe vanish away and come to nothing for rash and hasty purposes are no sufficient foundations to beare up so great and weighty buildings as the whole course of their lives to bee wholly passed But if men at their first imbracing of the Gopsell did give their hearts wholly to the Lord then should God have more honour and themselves more abiding comfort NOw having shewed the ground and roote of a godly life viz. faith and a pure heart it remaines to speake of the parts of it which is a renouncing of all sinne and a care to walke in a new life And first of the former The party beleeving is brought to this power and grace that he is out of love with all ungodlinesse and not with some part or kinde onely but loatheth the whole course of iniquity which was his onely delight and pleasure before neither doth hee this in some good moode onely or when some shame or danger approach then to shew some mislâ—ke of it but in good advisement hee is resolved to cast off such behaviour as a loathsome and and ragged garment Hos 4.9 Eph. 4.24 Math 16.24 For want of this setled denying of our selves divers never attaine true godlinesse some never conceiving the Doctrine others forgetting and some scorning it but the most receiving it coldly and going about it preposterously Whereas the servants of God leave not sinne for a time nor by constraint for or company and feare c. but being at utter defiance with it doe abiure it for ever Nehem. 10.29 But in all these they trust not to their owne strength but daily considering what cause they have to doe so how infinitely they are bound to God to discharge it become firmely perswaded that God who hath made them willing will also make them able to do it Phil. 4.13 Rom. 9.31 and therfore although they see not that helpe present with their eyes yet they hope for that which they see not and therefore wait patiently for it till it can be granted them Thus both both faith and hope being nourished and strengthened in them from day to day they doe finde both will and desire strength though imperfect to accomplish to the peace of their hearts that which they set upon and attempted Indeed it is not obtained without striving but it is no iust cause of discouragement to us to take paine for so great a profit when we are sure of it before wee goe about it and if Object The faithfull doe not alwaies preuaile therein Answ As
in us which before lay halfe dead as wee may see in the example of Ester 3 Thirdly it reacheth out to us in our greatest neede the good things and gifts of God which our selves desire Matth. 7.7 4 The fourth and last property of prayer is that wee bring not with us the sins which will turne away the eares of God from hearing us such are any sinnes not repented of but lyen in secretly at the least and not renounced Prov. 28.19 Psal 7.4 These are the parts of prayer which if they be reverently and humbly adjoined together as they ought accompanied with the fore-mentioned properties if we be fallen they will raise us up if wee be heavie they will comfort us if we be dull they will quicken us they are a present remedy to the oppressed heart a preserver oâ— the godly life a giver of strength to the weake an especiall meaneâ— to make a man live in every estate wherein God hath set him therefore prayer must needs be a strong and mighty help to the godly life for if we pray well and keepe ouâ— selves in case fit to performe thiâ— duty we shall not need to feare iâ— our life any great annoyance THe next helpe is reading thâ— generall rules for it are these 1 First that the bookes of Goâ— be not laid aside and neglecteâ— but read on â—s oft of every one 〈◊〉 may be otherwise much unsavorinesse unquietnesse unfruitfulnesse and uncheerefulnesse wiâ— follow even in the best 2 That all filthy lewd and wanton bookes yea needlesse and unprofitable be avoided 3 That in the Scriptures therâ— be a constant going on in order and not here and there a Chapter and of other Authours rather let one or two be read well and often than many sleightly Now as concerning the manner of reading 1 It must be with hearty good will to learne and profit by it desiring God to prepare us with reverence c. 2 We must settle our selves for the time to be attentive and so to abandon the wandring of the heart as much as may be 3 Wee must be carefull to apply that which wee reade wisely to our selves as perswading our selves that all duties are commanded us all sins forbidden us and all promises to be believed of us likewise wee must looke that all exhortations and admonitions quicken us all reprehensions check us and all threats cause us to feare If reading be thus used it will many waies appease the conscience inlighten the judgement inlarge the heart relieve the memory move the affections and in a word draw the whole man unto God and therefore must needs with the rest be a singular helpe and furtherance to a godly and Christian life HItherto of ordinary helpes extraordinary are especally two 1 First Solemne thanksgiving 2 And secondly fasting with prayer more than usuall adjoyned The first is when in some rare and unlooked for deliverance out of desperate danger wee doe in most fervent manner yeeld praise to God for the same and rejoyce heartily in the remembrance and confideration of it tying our selves in a renewing of our holy covenant more firmely to the Lord and testifying both these by signes and unfained good will to our brethren All which are to be seene most clearely and lively in that most famous example of Ester and Mordecay Ester 9. It is to be used according to the occasion when the occasion of it belongs to a whole Church and is publikely performed it ought to be accompanied with the preaching of the Word for the quickening of the assembly If the occasion be private it is to be used privately with Psalmes praising of his Name and speaking of his workes and reading Scriptures tending to that end The second extraordinary help is fasting and this is a most earnest profession of deepe humiliation in abstinence with confession of sins and supplâ—cations for the greatest part of the day at the least to God to turne away some sore calamity from us or for the obtaining of some speciall blessing It must be used according to occasions as the other but neither must be taken in hand without true repentance Now if we weigh the force and use of these exercises how the one raiseth up a joyfull recording of God his wonderfull kindnesse the other bringeth us low for our owne vilenesse more especially remembred Both of them doe exceedingly draw our hearts to more love and obedience to God wee must needs confesse them to be effectuall meanes for the setting us forward in a godly life NOw that a believer is defined the godly life described and the helpes thereunto adjoyned It remaineth in the next place to direct the weake Christian in the right use and applying of the meanes For those duties of godlinesse are not left to men sometimes to be practised and at other times to be neglected nor generally only but particularly in all their actions and every day and thorowout the day to be looked unto and regarded The meaning is not that the selfe-same particular actions and duties should be every day but yet that all evill be avoyded every day and such good done as in our calling and life shall be occasioned 1 First therefore to declare that the believer must have direction for his life every day out of Gods Word it is manifestly proved out of these places of Scripture 1 Pet. 1.17.4.2 Heb. 3.14 Luk. 1.75 2 The Scripture doth commend unto us a certaine course to walke in with God and a particular direction of our lives as may be seen Psal 119.9 Pro. 10.9 Gal. 6.16 And doe further require the same to be daily kept and followed of us Prov. 21.14 1 Tim. 5.10 Psal 119.97 Psal 71.15 Act. 24.16 c. 24.7 Psal 145.2 Therefore Christians must be guided by some daily directions in the leading of their lives 3 Furthermore so many parts of a daily direction as will sufficiently direct a man be enjoyned in the Word of God to be daily used as in the parts of it and the helpes unto it In prosperity Iam. 5.13 1 Thes 5.19 Iam. 2.23 In afflictions Iam. 1.5 2 Chr. 20.34 Lam. 3.27 Psal 32.6 2 Sam. 15.26 Luke 9.23 Deut. 33.12 Matth. 26.41 Among the helpes for Prayer Psal 55.16 119.164 Pro. 6.22 For watchfulnesse Psal 119.97 For reading Iosh 1.8 and as for publike hearing Prov. 8.33 Acts 2.46 4 Bâ—sides if wee consider the danger that followeth the neglecting of this direction by taking unlawfull liberty that will be a reason to stirre us up unto the imbracing of this truth for first we are caught presently with the deceitfulnesse of sin some way or other Mat. 26.41 Heb. 3.13 2 Tim. 4.5 Prov. 28.13 2 Secondly GOD himselfe though he keepe his children from many evills while they desire it yet if they be secure hee leaveth them to themselves and doth punish their sinne as hee doth other mens 2 Sam. 7.14 2 Chro. 16.9 Prov. 10 9. Psal 89.3 and we all know that Satan watcheth all opportunities
shall give an account as of all other things so especially of our getting using and forgoing of our goods and commodities Matth. 25.14 Luk. 6.2 THere is a third kinde of lets whereby many beleevers are hindred from going on in a godly course viz. All kindes of outward things which of themselves are not evill but are made by Satan occasions to hurt and wound our soules 1 Afflictions though sent of God for our great good as is to bee seene Heb. 12.7.11 Psal 119.71 1 Cor. 11.13 Iam. 1.2 Yet are by Satan and our owne corruptions made occasions of impatience fretting pensivenesse and many other evils against which we must arme our selves before they come that then our unruly passions may not break out so impatiently Iohn 16.33 2 So in prosperity he subtilly maketh drunken our hearts with love of our good puffes them up with pride and high mindednesse c To these dangerous evils shall the godly themselves bee drawne except they carefully prevent them It is therefore a speciall point of wisedome in time of peace that we beware that wee leane not upon outward things for then wee shall easily bee cast downe with every blast of adversity 3 Another occasion of unsetling our hearts are houshold affaires and things that concerne our maintenance by the unwarie use wherof men become unquiet wayward distracted and unlike Christians A wise man therefore will unburden himselfe of these multitude of worldly dealings which wil not suffer the minde to bee freed and will so subdue his affections that he may have them in order as well in one thing as in another 4 By change of company dwelling and acquaintance men receive much hurt Gen. 19.30 5 The sight of godlinesse to be contemned and licentious courses to be maintained is a great scandall Psal 73. 6 Familiarity with the wicked is of great force Many other occasions there are by our senses conveied unto us against which wee must daily strive by keeping on our Armour standing on our watch following that direction which God hath given and depending on that grace which hee hath promisâ—d ever remembring that we doe not cast off feare of danger for occasions of sinne shall never bee wanting no not in things lawfull and good nor Satan waiting upon them with secret extenuations of sinne and hiding the punishment NOW because there being so many lets in the waies of godlinesse and those so hardly passed and difficult enterprises are alwaies commended by the good that followeth them it is necessary that the great priviledges which belong to a godly life should bee explained that so the godly may know their owne happinessâ— and strive to enjoy it the wicked may see what great good things they deprive themselves of and to all men the Christian life may bee in better account which now of all sorts is too much underprised and so neglected and of some contemned and scorned To omit therefore all those benefits which are common to them with the wicked although these also are farre more sweete and savory to the godly than to others and those also which are proper to some of the faithfull in respect of their callings those onely shall bee named in which the wicked have no part nor portion and yet all the faithfull may possesse one as well though not so much as another These are either such as are given us in this life to be enjoyed for our encouragement or else those which God hath in store for us in the life to come THe first and chiefest of them which are given us in this life is that all true Christians may know themselves to bee beloved of God and that they shall bee saved 1 Ioh. 3.1 5.13 Ioh. 1.12 and that by better evidence than any man can have of the things hee holdeth in this life This is not so well knowne at the first but after experience gathered of the unchangeable love of God towards us our confidence is increased yea the longer wee enjoy this priviledge the better wee know it neither can it be lost wholly or finally Ob. Some of Gods Children after they have beene thus perswaded have fallen to doubting againe Answ True Christians are renewed but in part and therefore some are by the subtilty and malice of Sathan brought to the neglect or carelesse using of the meanes whereby faith is confirmed and so to doubting and many not so offending doe too too easily give place unto distrust thereby depriving themselves of this great priviledge This priviledge is the greater because of the unspeakeable glory and everlasting joy which it bringeth with it whereas other delights are but fleeting and momentarie Which greatnesse will easily appeare if wee well consider the unspeakeable woe and horror of such desperate persons as feele the want of this happinesse either here or in hell AFter God hath vouchsafed the faithfull this honour that they may know themselves to bee beloved of him here and that they shall be saved hereafter hee doth not then leave them but is alwaies with them and haâ—h a speciall care of them above others nay when he is angry with others Rom. 5.5 Psa 30.6 7. Luk. 13.34 Deu. 32.10 1 Tim. 4.10 Matth. 10.30 Psal 1.3 23.1 Rom. 8.31 23. 1 Sa. 2.3 Psal 1.1 He esteemeth them not onely as his houshold servants but as his friends Ioh. 15.15 his Sonnes and heires Rom. 8.17 his precious treasure Exod. 19.5 yea he honâ—reth them so farre as hee calleth them and maketh them kings Exo. 19.5 All which is both certaine and constant unto the faithfull but it is not so with the wicked so that by this it appeareth that the estate of the poorest child of God is farre better than the best of the ungodly yea better than themselves sometimes would have asked or thought of THose who are thus cared for of God receive grace from him to live according to his Will that at death they mâ—y enter into his glory for he teacheth them to be fruitfull in good life and also to avoide the foule offences As for the first viz. a holy life whereunto God enableth his by his owne power it is a great prerogatiue in that they need not account the Christian life combersome unsavory heavie and tedious as many do but an easie yoake light burthen and pleasant race this is in the Scripture called blessednesse as Psalm 1.2 84.2 Luk. 11.14 Many indeed there are even good people which in great part goe without this priviledge but the cause is that they draw not by faith daily strength from Iesus Christ to subdue their lusts but trust either to their owne strength or in other meanes untill being frustrated of their desire they either fall into great vexation or else plaine sâ—curity and loosenesse For the remedy whereof they must labour to be stedfast in faith not yeelding unto distrust but learne to know that God who hath taken care of his will not leave them in their infirmities but according
to his all-sufficienâ— power will succour and deliver them which if they once believe as God requireth we should then shall they see themselves mightily staid and upholden until they bee set at great liberty and that it was the divell who before held them in feare and bondage Ob. We dare not believe that God will give us such grace except first wee could overcome our speciall corruptions Aâ—sw Wee have no strength of our owne to any such worke but wee must obtaine it by faith which is also commanded us Ioh. 3.23 and till we doe so we shâ—ll be holden from our right by the craft of Satan AS for the second viz. that the faithfull are taught and enabled of God to â—void great falls and reprochfull evils that is plain Pro. 19.23 Ps 119.10 11. Aâ—d the exâ—mâ—les of Enoch Abraâ—am Moses Ioshua Samuel and Daniel Job with others who for the time of their neer acquaintance with God committed not any such hainous trespasses as were common staines and blots in the lives of others By this so excellent and invaluable a priviledge the doing of good becommeth meat and drinke unto the faithfull so that they can serve God even in a good and ioyfull heart in all things Deut. 12.18 28.47 minde heavenly things without that tediousnesse which is seene in others performe earthly businesses with heavenly minds and alwaies rejoyce before the Lord. Not that they have no rebellion in them for they fiâ—d a strife alway are in part led captive oâ— it that they might not triumph before the victory partly that feeling their owne weaknesse they may more wholly depend on God and pâ—rtly that their future victory mâ—y appeare more glorious but all this while though many wounds be received the Christian is never so vanquished but that recovering againe by the power of God hee goeth on with stedfast jâ—y A Further Liberty is that if the godly doe by any occasion fall from their setled course into any offence whereby their consciences are wounded and accuse themselves they may returne againe unto God with certaine assurance of being received of him Iohn 2.2 Without this priviledge there were but small encouragements for any Christian because of our often falls Therefore the Lord doth not onely permit us to doe thus but calleth and waiteth for it yea he is highly offâ—nded if wee doe not Ier. 8.4 and for the effecting of it hath given charge to the Pastours as Eze. 34.3 and to others Gal. 6.1 how great a priviledg this is â—hey know full well who have experience of an afflicted conscience to whom no tidings can be more gladsome than this if it be rightly applyed It draweth from such many thanks and praises and so bringeth much honour to God But this must be warily and wisely received that wee neither take occasion hence to imbolden our selves to sinne or content our selves with sleight repentance for Gods mercies must be instantly sought for and then his favour may not be doubted of as appeareth by that example Eze. 10.1 So that here two extremes are to be avoided viz. that neither we presume upon sleight and hollow repentance nor languish in desperate and unfruitfull sorrow but in sound humiliatioâ— hope stedfastly for pardon and say to our soules as David doth Psal 43.5 The same that is spoken of actuall sinnes must also be understood of dulnesse idlenesse unprofitable barrennesse of the heart and such other corruptions which are wont to quench the worke of God his Spirit and to be the seed of many cursed evills The Lords will is that from hence we should expect in faith as well strength to weaken them as mercy to forgive them THe very helpes themselves which God hath given to us to further our salvation are great priviledges so to be accounted As that by Prayer we may have accesse unto God to breake our minde lay open our griefe and that with confidence and that by watchfulnesse wee may escape those dangerous snares of Sâ—tan wherein so many are intangled and that wee may in the end of every day make up our accounts with joy and keepe all streight For unto these and such like hâ—lpes God hath promised a blessiâ—g and we must by faith looke constantly for the same for there is no fruite of the best helpâ—s if wee use them not in faith Iam 1.6 These are great priviledges and howsoever of many through earthlinesse sloth and way-wardnesse of their hearts they be not so esteemed and therefore either not used or else formally or sleightly yet wee should account the more of them as being so glorious that the dim eyes of prophane persons cannot behold them and praise God the more who maketh them so sweet and gainfull unto us which unto so many are very gall and wormewood ANother great priviledge is â—hat the Lord teacheth his how to carry themselves and keepe their integrity in all estates of life As first in peace and prosperity when a man hath riches Honoâ—r health friends delights and pleasures c. This is a slippery estate in which no man of himselfe can stand and therefore is an occasion of falling to most men but God teacheth his to stand in this slippery way For first when he causeth the Doctâ—ine of coÌ„tentation sobriety and the contempt of this world to be taught unto them then hee draweth their hearts inwardly to attend unto it believe it love and practise it Besides this God causeth them oft to set before their eyes the daily changes of all things under the Sunne and by the oft and deepe consideration of these things as they observe them their lusts are appalled and the pride of life is greatly abated in them Psal 102.22 So that by these means the Lord so frameth his that they desire no more nor no longer than their heavenly Father seeth expedient to use these outward things as if they used them not and yet so to use them as that they may be helps to themselves and others in the way of godlinesse All which is not so to be understood as if every believer had this grace but that God hath bequeathed and doth offer this to all though onely they have it which doe esteeme of it and seeke for it in faith at Gods hands SO likewise in regard of afflâ—ctions the prerogative of God his children is great first he holdeth many tribulationâ— from them which otherwise by their sinnes they doe plucke upon themselves Psal 32.10 11. which must needes be so because afflictions spring from sinne and therefore where sin is greater or lesser the afflictions will be proportionable The truth of it viz. that they may be freed from many troubles is plaine because so many doe fill themselves with inward troubles of minde and conscience by giving place to their unbridled affections which breede many perturbations and by taking license to themselves in things which are not seemely They bring also many outward troubles upon themselves by their sins as shame poverty
diseases evill children c. All which may often be avoided by the grace of God if sinne were taken heed of and resisted and if by labour and watchfulnesse the unruly heart were subdued Whereby the way we may observe how unwisely they doe who shun the sincere practice of religion that they may be freed from troubles when as Religion doth free a man from so many AS the faithfull are freed wholly from troubles so when they are in God delivereth them out of many when as the wicked remaine in theirs Pro. 11.8 Examples both of the Church in generall and of the faithfull in particular are sufficiently knowne to all that know any thing in the Scriptures all which are recorded not to shew onely that the faithfull have beene delivered out of trouble for that were no singular thing but common for the wicked but that they are delivered in the fatherly love of God as appeareth by the meanes which they used as prayer fasting c. This the wicked have never nor alwaies the godly Ob. The Fathers had particular promise for their deliverance but so hâ—ve not we An. In the maine and chiefest things God hath spoken as plainly and fully to us as to them wee may alwaies assure our selves that God hath a most tender and fatherly care over us and that hee will shew the same in the time of our need either by delivering us if he see it good and expedient or else by giving us that grace which shall be sufficient for us The not teaching or not believing of this doctrine causeth much uncheerfulnesse discontent in our troubles as grudging against God unlawfull shifting carnall feares c. wheras if it were otherwise much heavenly comfort might be reaped in our lives which now is wanting When it pleaseth the Lord to lay any afflictions upon his they may assure themselves it is for their exceeding good which perswasion if it be setled and the contrary power of carnall reason checked and suppressed we shall have wisdome to looke for afflictions daily and be ready to receive them from God thankfully and meekely this wisedome must be sought for of God Iam. 1.5 6. Now if wee would take good by afflictions we must first receive that word with full assent which is Rom. 8.28 All things worke for the best to those which love God and then consider seriously how great reason there is that wee should yeeld up our selves our wills and all that wee have unto God his will and thinke that good for us which God thinketh good for God sendeth afflictions to his Children 1 First That they may have experience of his love in delivering them 2 Secondly that they may have proofe of their faith and patience 3 Thirdly that they may not bee condemned with the world 4 Fourthly that they may bee purged from their sinnefull drosse 5 Fifthly to weane them from this world If these things bee knowne and beleeved of us wee shall find them so to our exceeding comsort and though sometimes in triall we may seeme to bee neglected or forgotten yet wee shall see at length that it is nothing so Ob. If afflictions shall turne to our good then wee need take no further thought about them Answ That promise doth not warrant us to be câ—relessâ— for if we behave our selves wilfully blockishly or foolishly in afflictions they will turne to our great hurt and vexation but if wee mingle that Scripture with faith it will cause us to receive all crosses from God as sent in love not to murmur at them but thankefully and patiently and also with examination of our selves if so bee that any sin hath brought evill upon us and then we shall have proofe of Gods grace in us experience of his favor towards us preservation from many sins increase of humiliation and thankfulnesse preparation for the bearing of greater with some comfort at least in the end and hope in the midst which shall not make us ashamed When we finde not this doctrine savorie and sweet to us nor the use of it in our afflictions let us not charge or challenge the Lord for it but consider what we have lost by unbeleefe NOw besides all the former priviledges severally there is one that respecteth them all of great price and that is increase and growing of all those graces for God giveth to his greater every way than they would have sometimes either expected or asked Col 1.9 An example whereof we may see in Moses if we compare his later times with his former and in the Apostles This priviledg if it be duly considered addeth great courage and yeeldeth much comfort to Gods children when they shall know that this grace is offered them of God even that like plants they should grow and increase in Gods House and as the Sunne they should shine more and more untill Midday And howsoever the Divell rayseth many occasions of fainting slâ—th deadnesse of spirit and earthly mindednesse neglecting of meanes c. yet may wee not be discouraged but presse forward depending on Gods promise and following his direction AS hee that maketh a good beginning shall increase grow in goodnesse so he that increaseth daily shall make a good end at length for all true believers shall continue to the end in a good and godly course Psa 37.37 Phil. 1.6 Ioh 6.39 10.28 which as in it selfe it is a great priviledge so is it the greater in thâ—t God maketh it knowne to his children and draweth their hearts to believe the same even when the see no ground for it in themselves 1 Pet. 4.5 1 Ioh. 5.13 1 Thes 5 9. This is a treasure invaluable mightily reviving gladding the hearts of Gods children and incouraging them with cheerfulnesse to follow the godly life and all meanes of proceeding in it For they which take occasion from this doctrine to waxe slothfull worldly idle vaine c. they know not what it meaneth but pervert that which they know not to their owne destruction The truth and certainty of this priviledge is not to be doubted of though wee see good men at their death to shew small tokens of grace and of a happy departure for there may be many impediments and howsoever it may seeme yet this is certaine of a good life commeth a good death Psalm 37.37 Sometime indeed for correction of some sin or for example the Lord may send such a death as is lesse comfortable as in Iosia 1 King 13.24 and in the Prophet that was sent to Ieroboam yea sometimes a good Christian may offer violence to himselfe not knowing what he doth yet being formerly of a holy and unrebukeable conversation he is not to be judged according to that one action how unwarrantable and dangerous soever in it selfe Much lesse ought persecution to seeme so grievous as that it could not stand with a good estate and finall perseverance especially seeing we have much incouragement to the suffering of it by examples promises and predictions
in holy Scripture This perseverance then being so precious and yet so certaine let us then nourish the hope of it in our selves daily by keeping in us a willingnesse to die 2. By frequenting meditation of the vanity of this world and all that therein is Col. 3.1 Thirdly by holding fast our rejoycing in Christ 1 Cor. 5.31 by mortifying of sin and keeping our hearts from the love of it Col. 3.5 Lastly by inuring our selves to beare small afflictions and so to deny our selves that we may the better undergoe greater when they shall be sent NOw that whereon all the former doe depend and whereat they aime is the unspeakeable glory which was prepared for us before the begiâ—ning of the world begun in this life and to be fully and perfectly enjâ—yned in the life to come This for our capacity is shadowed out by many earthly comparisons and resemblances of those things which doe most delight us as honour treasure riches beauty friends pleasure joy inheritance c. Our company there shall be Christ with his holy Angells blessed Apostles Prophets Martyrs Confessors c. The habitation it selfe is permanent and everlasting and so are all the treasures that are enjoyed therein The estate of Princes is not to be compared with that happinesse All the glory which was in this world even before the fall was but a shadow in respect of this the glorious and unspeakeable joy which Gods children hâ—ve here is great 1 Cor. 2.9 and making a day of their life better than a thousand of other mens Psal 84.10 yet this is but a taste of that which is to come For then all teares shall be wiped from our eyes for sin and death shall be no more This priviledge added unto all the former doth sufficient commend the happy condition of Gods children especially to those that know these things to belong to themselves and find the comfort of them But this effectuall Knowledge of Gods will to apprehend them by faith in particular is a particular gift of God to his Elect not enjoyed of any other no not of the greatest and most judiciall Clarkes and Divines Matth. 13.11 which doth indeed make this gift more precious in that Gods children have grace to draw down all good from God in his promise which naturall men cannot doe for flesh and blood giveth not this to any But God draweth his children to the knowing and believing of it First by his Word and secondly by their owne experience which bringeth most neere and familiar communion with God by his Spirit from whence springeth most unspeakeable joy THese being the great Priviledges which our God hath appointed for his and called them to partake of most lamentable it is that many should be so ignorant as not to desire to know them so carelesse as to reject them so obstinate as to tread them under foote and so to leade a life full of misery for want of them The Christian life is termed in Scripture a pilgrimage Obiect a sowing in teares c. Therefore we had need of Answ nay therfore we have these priviledges for otherwise wee could never undergoe the tribulation which wee shall meete with and the afflictions do rather increase than diminish their happinesse We see no such glorious things in Christians Obiect These are spirituall things Answ and therfore not easily discerned being especially inward besides wicked men will not acknowledge that glory which they see because it reproveth them Againe these priviledges are more inward feeling than outward appearance Moreover there are many infirmities in the lives of professours which the world doe more gaze upon than upon their Christian conversation otherwise But yet their lives be glorious before God and shining lights to them that can see and discerne whilest they that carpe at them shall be most loathsome and abhominable AGainst the former Directions many things may be objected both by carnall cavellers and also by weake Christians Of the first sort is that there needeth no other directions to bee prescribed besides Gods word To which there needeth no other answer but that by the same reason all preaching were needlesse which if it bee as it should is out of the Scriptures but besides there is great need of such a Direction as this to be penned by reason of the great weakenesses which are in Christians some being slow of capacitie others short of memorie others very soone unsetled for want of good direction are ashamed or unwilling to open their griefes or else have no fit man to shew them unto so that besides other great harme which followeth the want of direction they are deprived of much communion with the Lord and comfort that ariseth from it IT is further objected that no such direction can bee observed daily But if it were impossible why doth the Prophet call them blessed that follow such a course Psa 1.2 and affirme so much of himselfe Psal 119.97 many such examples also wee have amongst us even in this age who doe not make themselves strangers unto God to heare from him or to send vnto him now and then but to walke with him daily as all are commanded to doe Nay many there are who of experience have found this way not only possible but easie to them and full of comfort who should indeed be patternes unto others for the best practisers are the best teachers neither can any idle professour looke for such ease and comfort as the painfull Christian that hath beene taught by long experience IT will be said that howsoever it be possible yet it is very toylesome and inconvenient depriving men of pleasure and hindering labour But the truth is there is no pleasure or comfort in the world like unto it that is the sentence of the holy Ghost Psalm 119.99 100. Prov. 8.11 Neither is this meant of serving God at times but continually even all the day long Psal 119 10.23.97 And whosoever hath any knowledge and experience by practice what reward there is in serving God doth justifie this to be true for why also should so many Christians part with all sinfull pleasures which they might enjoy with others and spend so much time and paines in Gods service if it were so irkesome It is not indeed a pleasure to all but to the upright in heart it is the onely delight though in this life there be some resistance nay it seasoneth and sweatneth all earthly liberties also making them truly pleasant to the godly which to others are mixed either with burthensome tediousnesse or hidden poyson Neither would this hinder labour and thrift for all godly thrift Christian gaining and lawfull prospering in the world doth arise from hence even when a man goeth to the workes of his calling with a minde at peace with God commending his affaires to Gods providence aimes at his glory lookes at his promise and so waits for a blessing and for want of this many in great toile and paines find no successe nor blessing of God and others that seeme to prosper have their wealth but as Iudas had his sop and the Israelites their quailes to become their bane and poyson AS causelesse also is their feare who say that the following of this direction would breake off all society and fellowship amongst men For this would breake off none but evill fellowship such as it were to be wished were abandoned all societies of Christians which if it seeme strange it will be onely to such as the Apostle Peter speaketh of in his first Epistle 4.4 BUt it is fit to satisfie the doubts which weake Christians are like to propound As first how they may attaine and keepe this Course For the answer whereof thus much 1 There must bee an earnest desire wrought by the consideration of the necessitie of it 2 There must bee a strife against untowardnesse and sloth 3 All earthly affections must be moderated and not clog us 4 There must in faith be expectation of fruit farer above the labour 5 It will be good at the first that doubts which arise be imparted to others of experience and that the proceeding be marked that wants may be supplied and good things continued This if wee doe the matter will not seeme so difficult and tedious unto us neither are lawfull callings any lets unto this Christian course For holy exercises and lawfull businesse a heavenly mind and earthly dealing may very well stand together SOme are also moved with the crosses that they shall meete withall in the world But they neede not be troubled so as to goe backe but rather to set forward thereby Deut. 82. Ioh. 16.33 The end of all this is that such as have received the Gospell and that have not beene carefull thus daily and perpetually to walke with God if it was of ignorance they must not be discouraged but onely shew that ignorance was the cause by amending now upon knowledge If it was of evill conscience against their knowledge their sin is the greater especially if they have fallen from the first love Therefore time it is that they should returne and seeke peace with God maintaining the same by carefull watching over themselves throughout the day that they offend in nothing FINIS