A27107:358
The practice of piety directing a Christian how to walk, that he may please…
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
London: printed for Edward Brewster, 1695
A27107:358
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
London: printed for Edward Brewster, 1695
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
the ccrucifying of the flesh with the affections and lusts thereof, 2dresurrection to newness of life, ewalking in the spirit, fovercoming of the world by faith; so that tho' no Man can say as Christ, gWhich of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Usurer, Oppressor, Proud, Malicious, Covetous, Profaner of the holy Sabbath, a Liar, a neglecter of God's Public service, and such like gross sins? else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, then Godh gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofi Christ's Holy Spirit. And this Spirit God willk give to every Christian that will pray for it, and incline his heart to keep his Laws.
the ccrucifying of the flesh with the affections and lusts thereof, 2dresurrection to newness of life, ewalking in the spirit, fovercoming of the world by faith; so that tho' no Man can say as Christ, gWhich of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Vsurer, Oppressor, Proud, Malicious, Covetous, Prophaner of the holy Sabbath, a Lyar, a neglecter of God's Publick service, and such like gross sins? else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, then Godh gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofi Christ's Holy Spirit. And this Spirit God willk give to every Christian that will pray for it, and incline his heart to keep his Laws.
V. When the unregenerate man hears that God ldelights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the ⟨p. 115⟩public Prayers; which the profane Varlet would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sabbath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halves, because he hath created and redeemed the whole Man. And as God detests the service of the outward man without the inward heart, as hypocrisy? so he counts the inward service without all external reverence, to be mere profaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimony of thy confidence, hang dow• thy head, and smite thy breast, in token of thy contrition; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary †masters, and therefore no man can possibly serve both.
V. When the unregenerate man hears that God ldelights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the ⟨p. 115⟩publick Prayers; which the prophane Varlet would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sabbath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halfs, because he hath created and redeemed the whole Man. And as God detests the service of the outward man without the inward heart, as hypocrisie? so he counts the inward service without all external reverence, to be meer prophaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimony of thy confidence, hang dow thy head, and smite thy brest, in token of thy contrition; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary
VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but whosoever thou art, that will be assured in thy heart that thou art one of Christ's ⟨p. 116⟩Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hatha predestinated to be saved; therefore it is calledb the power of God unto salvation to every one that believeth. And where this Divine Ordinance is not, thec people perish, and whosoever shall refuse it,d it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preaching of the Gospel is thee Standard or Ensign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's People, thatf flocks not unto it; neither shall any drop of theg rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghost hbegetteth faith in our hearts, withouti which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect ksheep and of the
VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolution to be his faithful and penitent servants, then the Sacraments do not only signify and offer, but also seal and exhibit indeed, the inward spiritual grace; which they outwardly promise and represent; and to this end Baptism is called the iwashing of Regeneration, and renewing of the Holy Ghost; and the Lord's Supper, kThe Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater reverence received.
VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolution to be his faithful and penitent servants, then the Sacraments do not only signifie and offer, but also seal and exhibit indeed, the inward spiritual grace; which they outwardly promise and represent; and to this end Baptism is called the iwashing of Regeneration, and renewing of the Holy Ghost; and the Lord's Supper, kThe Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater revere•ce received.
VIII. The last, and not the least block ⟨p. 118⟩whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Virtues, as to call drunken carousing, drinking of healths; spilling innocent blood, Valour; Gluttony, Hospitality; Covetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Gracefulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypocrisy; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindered in her progress. And thus much of the first hindrance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.
VIII. The last, and not the least block ⟨p. 118⟩whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Vertues, as to call drunken carousing, drinking of healths; spilling innocent blood, Valour; Gluttony, Hospitality; Covetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Gracefulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypocrisie; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindred in her progress. And thus much of the first hindrance of Piety, by mistaking the true sence of some special places of Scripture, and grounds of Christian Religion.
2. The evil example of great Persons. The practice of whose profane lives they prefer for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctify the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and ⟨p. 119⟩wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be carried with the multitude down right into Hell, thinking it impossible that God will suffer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part theb poor receive the Gospel; and that cfew rich men shall be saved. And that howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; otherwise greatness abused (in the time of their Stewardship) shall turn to their greater condemnation in the day of their accounts. 5At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,6 that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great Men partakers with thee, of thine eternal torments. The multitude of sinners, doth not extenuate, but aggravate sin,
for their greatness cannot at that day exempt themselves from their own most grievous punishment.
3. The long escape of deserved punishment in this life. Because sentence (saith Solomon) is not speedily executed against an evil worker; 1therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bountifulness of God aleadeth them to repentance. But when his patience is abused,3 and man's sins are ripened, his Justice will at once bothb begin and make an end of the sinner;5 and he will recompense the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life; yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves to be free from Judgment, they are already smitten with the Heaviest of God's Judgments, a cheart that cannot repent. The stone in the reins or bladder, is a grievous pain that kills many a man's body; but there is no disease to the stone in the heart, ⟨p. 121⟩whereof* Nabal died, and which killeth millions of Souls. They refuse the trial of Christ and his Cross; but they are stoned by Hell's Executioner to eternal death.
3. The long escape of diserved punishment in this life. Because sentance (saith Solomon) is not speedily executed against an evil worker; 1therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bou•tifulness of God a
Because many Nobles and Gentlemen are not smitten with present judgment, for their outrageous Swearing, Adultery, Drunkenness, Oppression, profaning of the Sabbath, and disgraceful neglect of God's Worship and Service, they begin to doubt of Divine Providence and Justice. Both which two Eyes, they would as willingly put out in God, as the Philistines bored out the eyes of Sampson. 1It is greatly therefore to be feared lest they will provoke the Lord to cry out against them, as Sampson against the Philistines. By neglecting the Law, and walking after their own hearts, they put out, (as much as in them lieth) the eyes of my Providence and Justice. Lead me therefore to these chief Pillars, whereupon the Realm standeth, that I may pull the Realm upon their heads, and be at once avenged on them for my two eyes.2 Let not God's patience hinder thy repentance; but because he is so patient, therefore do thou the rather repent.
Because many Nobles and Gentlemen are not smitten with present judgment, for their outrageous Swearing, Adultery, Drunkenness, Oppression, prophaning of the Sabbath, and disgraceful neglect of God's Worship and Service, they begin to doubt of Divine Providence and Justice. Both which two Eyes, they would as willingly put out in God, as the Philistines bored out the eyes of Sampson. 1It is greatly therefore to be feared lest they will provoke the Lord to cry out against them, as Sampson against the Philistines. By neglecting the Law, and walking after their own hearts, they put out, (as much as in them lieth) the eyes of my Providence and Justice. Lead me therefore to these chief Pillars, whereupon the Realm standeth, that I may pull the Realm upon their heads, and be at once avenged on them for my two eyes.2 Let not God's patience hinder thy repentance; but because he is so patient, therefore do thou the rather repent.
4. The presumption of God's mercy. For when Men are justly convinced of their sins, forthwith they betake themselves to this Shield, Christ is merciful; so that every sinner makes Christ the Patron of his sin; as though he had come into the world to bolster sin, and not to destroy the ⟨p. 122⟩works of the Devil. 1Hereupon the carnal Christian presumeth, that though he continueth a while longer in his sin, God will not shorten his days. But what is this but to be an implicit Atheist? Doubting that either God seeth not his sins; or if he doth, that he is not just; for if he believeth that God is just, how can he think that God, who for sin so severely punisheth others, can love him who still loveth to continue in sin? True it is, Christ is merciful; but to whom?2 only to them that repent and turn from iniquity in Jacob.3 But if any man bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus, adding drunkenness to thirst; the Lord will not be merciful unto him, &c.4 O mad Men! who dare bless themselves, when God pronounceth them accursed? Look therefore how far thou art from finding repentance in thy self; so far art thou from any assurance of finding mercy in Christ.5 Let therefore the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him; and to our God, for he is very ready to forgive.
4. The presumption of God's mercy. For when Men are justly convinced of their sins, forthwith they betake themselves to this Shield, Christ is merciful; so that every sinner makes Christ the Patron of his sin; as though he had come into the world to bolster sin, and not to destroy the ⟨p. 122⟩works of the Devil.
Despair is nothing so dangerous as presumption: For we read not in all the Scriptures of above three or four, whom roaring Despair overthrew; but secure Presumption hath sent millions to perdition without any noise. As therefore the Damosels of Israel sang in their Dances:1 Saul hath ⟨p. 123⟩killed his thousands, and David his ten thousands, so may I say, that despair of God's mercy hath damned thousands, but thea presumption of God's mercy hath damned ten thousands, and sent them quick to Hell, where now they remain in eternal torments, without all help or ease, or hope of redemption. God spared theb Thief, but not his fellow; God spared one, that no Man might despair; God spared but one, that no Man should presume. Joyful assurance to a Sinner that repents;4 no comfort to him that remains impenitent. God is infinite in mercy, but to them only, who turn from their sins to serve him in holiness, without which no man shall see the Lord, Heb. 12. 14. To keep thee therefore from the hinderance of presumption, remember, that as Christ is a Saviour, soc Moses is an Accuser. Live therefore, as though there were no Gospel; die, as though there were no Law. Pass thy life, as though thou wert under the conduct of Moses; depart this life, as if thou knewest none but Christ, and him crucified. Presume not, if thou wilt not perish;d Repent, if thou wilt be saved.
5. Evil company▪ commonly termed good fellows: but indeed, the Devil's chief instruments to hinder a wretched Sinner from repentance and Piety. The first sign of God's favour to a Sinner, is to give him grace to forsake evil companions; such who wilfully continue in sin, contemn the means of their Calling, gibing at the sincerity ⟨p. 124⟩of profession in others, and shaming Christian Religion by their own profane lives.1 These sit in the seat of the scorners. For as soon as God admits a sinner to be one of his People, he bids him, Come out of Babylon. Every lewd company is a Babylon out of which,2 let every child of God either keep himself; or, if he be in, think that he hears his Father's voice sounding in his ears, Come out of Babylon, my child. As soon as Christ looked in mercy upon Peter, he went out of the company that was in the High-Priest's Hall, and wept bitterly for his offence.3 David vowing (upon recovery) a new life said,4 Away from me all ye workers of iniquity, &c. As if it were impossible to become a new man, till he had shaken off all old ill Companions. The truest proof of a man's Religion, is the quality of his companions. Profane companions are the chief enemies of Piety, and quellers of holy motions. Many a time is poor Christ (offering to be new born in thee) thrust into the Stable; 5when these lewd companions by their drinking, plays, and jests, take up all the best Rooms in the Inn of thy heart. Oh let not the company of earthly sinners hinder thee from the Society of heavenly Saints and Angels.
5. Evil company▪ commonly term'd good fellows: but indeed, the Devil's chief instruments to hinder a wretched Sinner from repentance and Piety. The first sign of God's favour to a Sinner, is to give him grace to forsake evil companions; such who wilfully continue in sin, contemn the means of their Calling, gibing at the sincerity
VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but whosoever thou art, that will be assured in thy heart that thou art one of Christ's ⟨p. 116⟩Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hatha predestinated to be saved; therefore it is calledb the power of God unto salvation to every one that believeth. And where this Divine Ordinance is not, thec people perish, and whosoever shall refuse it,d it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preaching of the Gospel is thee Standard or Ensign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's People, thatf flocks not unto it; neither shall any drop of theg rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghost hbegetteth faith in our hearts, withouti which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect ksheep and of thel Bridegrooms friends, then must it be a fearful mark of a reprobate mgoat either to neglect or contemn to hear the preaching of the Gospel.13 Let no man think this position foolish,n for by this foolishness of preaching, it pleaseth God to save them which believe. Their state is therefore fearful, who live in peace without caring for the preaching of the Gospel. ⟨p. 117⟩Can men look for God's mercy and desp••s his means? aHe (saith Christ of the Preachers of his Gospel) that despiseth you despiseth me. bHe that is of God, heareth God's Word; ye therefore hear them not, because ye are not of God. Had not thec Israelites heard Phineas's message, they had never wept. Had not the Baptist preached, the Jews had never dmourned. Had not they who crucified Christ, heard Peter's Sermon, their hearts had never beene pricked. Had not the Ninevites heard Jonas fpreaching, they had never repented; and if thou wilt notg hear andh repent, thou shalt never be saved.
2. The evil example of great Persons. The practice of whose prophane lives they preferr for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctifie the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and ⟨p. 119⟩wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be carried with the multitude down right into Hell, thinking it impossi•le that God will suffer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part theb poor receive the Gospel; and that cfew rich men shall be saved. And that howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; otherwise greatness abused (in the time of their Stewardship) shall turn to their greater condemnation in the day of their accounts. 5At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,6 that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great Men partakers with thee, of thine eternal torments. The multitude of sinners, doth not extenuate, but aggravate sin, ⟨p. 120⟩as in Sodom. Better it is therefore with a few to be saved in the Ark, than with the whole world to be drowned in the flood. Walk with the few godly in the Scriptures narrow path to Heaven; but crownd not with the godless multitude, 7in the broad way to Hell. 8Let not the examples of irreligious great men hinder thy repentance;