true Church yet that he himselfe may be as Ioseph was in the house of Potiphar Gen. 39. 2. a faithfull member of the true Church a free-hearted subiect of the kingdome of God and for this end euery one ought to pray that in his person he may be sanctified throughout and his whole spirit and soule and bodie be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. This is that true and proper vse which wee are to make of those bonds whereby we are outwardly linked one to another that as we are more nearely knit one to another so more specially and instantly to pray that they to whom we are in outward bonds linked may with vs be fast knit to the bodie of Christ and as true members thereof may beautifie and honour it Col. 2. 19. and that all the bodie by ioynts and bands hauing nourishment ministred and knit together may encrease with the encrease of God Thus we see how our desire ought to be ordered for the militant Church It ought in generall to be extended to the whole bodie wheresoeuer more particularly applied to the seuerall parts of it as we haue any notice thereof and more earnestly extended for such parts as wee our selues are more nearely knit vnto §. 52. Of the things to bee desired for the Church triumphant Q. VVHat are we to pray for in regard of the triumphant Church the kingdome of glorie A. The full perfection and consummation thereof Whereunto tend these particulars following 1. That we which liue in this kingdome of Grace 1. Pray to be fitted for heauen may be fitted and prepared for that kingdome of Glorie that we may be presented as a chaste and pure Virgine to our Husband Christ 2. Cor. 11. 2. Such a prayer did the Apostle vse to make for the members of the militant Church 1. Thes 5. 23. 2. That we may be loosed and be with Christ in that glorious place 2. Pray to be in heauen For the gathering of such into the kingdome of Glorie Phil. 1. 23. as belong thereunto helpeth forward the consummation of it Hoc optamus vt finem nostris faciat malis nos assumat in regnum Aug. de Temp. Serm. 126 How we may pray for death Votum affectus magis quam effectus Obiect How can this desire of being dissolued stand with the vnchangeable decree of God concerning the appointed time of mans death Answ This kind of prayer rather sheweth what we could desire if the will of God were so then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpose but to manifest our longing desire after that which God in his eternall counsell hath purposed for vs. Thus did many of the faithfull Israelites Math. 13. 17. that liued long before the Messiah was exhibited 1. King 19. 4. Ionah 43. desire to see him An absolute desire of present death as was the desire of Eliah and Ionah is not warrantable but a longing after death to be in the kingdome of Glorie as was the desire of Paul is very commendable Phil. 1. 23. 3. That the number of those whom God hath ordained to 3. Pray for accomplishing the number of the Elect. make full the body of Christ may be accomplished For there is a certaine number ordained vnto eternall life Rom. 8. 29 30. till that he be full the kingdome of Glorie cannot in all the parts thereof be consummate 4. That the signes which in Gods word are fore-told to goe before the comming of Christ may accordingly fall out 4. Pray for the signes of Christs comming that by the sight of them we may be the more erected to looke for the glorious appearing of Christ Math. 24 29 c. There are signes fore-told these therefore must be prayed for 5 Pray against enemies of the Church 5. That all the obstinate enemies of the Church which any way hinder the full and perfect consummation thereof may be destroyed and those not only wicked men and cruell tyrants and persecutors but also death and him that hath the power of death 1. Cor. 15. 15. the diuell The destruction of these is promised so as there is good ground to pray for it 6. That the bodies of all the Saints which from the beginning haue slept 6. Pray for the resurrection may be raised from death to be vnited to their soules 1 Thes 4. 16. and brought vnto the kingdome of Glorie For this is absolutely promised Obiect This is to pray for the dead Answ Not for this or that particular friend departed whose estate we certainly know not How prayers to be made or not to be made for the dead but in generall for all the true members of Christs celestiall bodie nor to obtaine that for them which was to be obtained in the times of their life remission of sinnes nor yet to alter their finall estate the doome whereof passed vpon them at the moment of their dissolution but onely as their resurrection is a degree to the perfecting of the kingdome of Glorie we being taught to pray for the full perfection of that kingdome pray indefinitely for the resurrection of the Saints which is a degree thereto 7. That Christ would come in his glorie to iudgement 7. Pray for Christs coming Reu. 22. 17. 20. Mat. 13. 41 49. 25. 32. c. and make a perfect separation betwixt the elect and reprobate For so much is foretold and promised 8. That all the members of Christs mysticall bodie being glorified with him 8. Pray for the full glorificatiō of the Church He may deliuer vp the kingdome to God the Father that God may be all in all For so much is also foretold 1. Cor. 15. 24 28. §. 53. Of the things for which thankes is to be giuen by reason of the second Petition Q. FOr what are we to giue thankes by vertue of the second Petition A. Euery thing that maketh to the good of Gods Church whether directly by blessings bestowed on it or consequently by restraining or ouer-throwing the enemies of it ministreth iust matter of thanks-giuing We are therefore to be thankfull in the behalfe of the Church in these cases following and others like to them 1. Acts 11. 18. When Churches are planted where none were before Thus the Iewes glorified God when they heard that the Gospell was embraced of the Gentiles 2. When such Churches as are planted do thriue and prosper For this did S. 2. Thes 1. 3. Paul giue thankes in the behalfe of the Thessalonians 3. When good Magistrates are raised vp In which case the Queene of Sheba blessed God for setting Salomon on the throne of Israel 1. King 10. 9. Much more are we to blesse God for good Ministers of his word and that not onely when they are first raised vp but also when
cause Mat. 6. 33. For 1. Our happinesse consisteth in the spirituall well-fare of our soules Psal 32. 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile 2. Herein lyeth a maine difference not onely betwixt reasonable and vnreasonable creatures or ciuill sauage men or Professors of true religion and idolaters but also betwixt all naturall and spirituall men The naturall man whether he liue in the Church or out of it mindeth onely the things of this life The things of the Spirit of God 1. Cor. 2. 14. which concerne his soule and the spirituall good thereof He receiueth not for they are foolishnesse to him Onely the spirituall man who is both in the Church and of the Church enlightned and guided by that Spirit which is in the Church and in euery part and member thereof well discerning the things of the Spirit of God tending to the happinesse of his soule doth carefully seeke after them The folly of most men is hereby discouered 1. Reproofe For their care is wholly and onely for the things of this life They neglect their soules as if they had no soules at all to care for or cared not what became of them Their owne Prouerbe verifieth as much against them which is this Let God take care for my soule and I will take care for my bodie A cursed Prouerbe In both the parts thereof it sauoureth ranke of Atheisticall prophanenesse The latter part implyeth a desperate casting off Gods care for their bodies the former a presumptuous thrusting of their soules on God against that course which he hath expresly prescribed Let vs learne wisedome from this ground of wisedome taught by him that is the wisedome of God 2. Aduice Let vs not disioyne the care of these two sweete companions which God hath so nearely linked together our bodie and soule Let both in their place and due manner be cared for Let spirituall things be prouided for the soule which is a spirituall substance as well as earthly things for the body which is of the earth By that care which nature moueth vs to take for the temporall good of our bodies we ought to be so farre from resting therein as we ought rather to be raised vp thereby to seeke how we may procure good to our soules Surely Christ by inferring the Petitions for our soules good immediatly vpon that which concerneth the good of our bodies intendeth thereby that by sence of our bodies need we should be made sencible of the soules need For this end let vs 1. Take notice of our spirituall needs Ignorance of need maketh men negligent of prouiding things needfull Laodicea not knowing that she was wretched Reu 3. 16 17 18 miserable poore blind and naked regarded not the gold that might make her rich the white rayment that might couer the shame of her nakednesse and the eye-salue that might make her see 2. Prou. 2. 4. Enquire after the meanes of helpe 4. 5. The wise man doth oft much presse this dutie of seeking and searching after the things that are needfull and vsefull 8. 5. 3. Conscionably and carefully vse the meanes which are afforded for helpe This was the counsell which Christ gaue to the forenamed Church of the Laodiceans to buy gold tried in the fire and white raiment Reu. 3. 18. and to annoint her eyes with eye-salue §. 158. Of doubling our care for the good of our soules Q. WHy are there two Petitions for our spirituall good A. 1. The things concerning our spirituall estate are farre more excellent as the soule is more excellent then the bodie Things of the soule most excellent and as things concerning eternall and heauenly happinesse surpasse such as concerne onely a temporall and earthly contentment Mat. 13. 44 45 46. The Merchant that sold all that he had to buy the treasure hid in the field and the pearle of price was not ignorant hereof 2. They are more absolutely necessarie Things of the soule most necessarie We may want the temporall things of this world and yet not be miserable God can turne that want to our aduantage Luke 10. 42. But the want of spirituall blessings maketh vs extreamely miserable True happinesse consisteth in the fruition of these Yea the happinesse of our temporall well-fare consisteth in our spirituall well-fare No benefit no comfort can be receiued from all that this world affordeth vnlesse sinne be pardoned and we freed from the power thereof 3. We are by nature more dull and backward to seeke after things spirituall Man carelesse of his soule then temporall These are visible and the sweetnesse of them is more sensible sooner discerned and more easily tasted The other being inuisible are more insensible So as we haue more need to be the more earnest in seeking of them Q. What are we taught hereby A. Our care for spirituall things must be double With much more earnestnesse must we seeke spirituall then temporall blessings It is of spirituall good things that Christ saith Mat. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First seeke c. Both before and aboue all other things seeke them First doth not onely note out the order but also the manner of seeking 2 Pet 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of spirituall blessings it is That Saint Peter saith Rather giue diligence or giue the more and greater diligence to make them sure Our mind must with the vtmost of our endeauour euen with full bent be carried that way A due consideration of this point doth manifest the e 2. Pet. 1. 9. blindnesse and aggrauate the folly of them who preferre temporall before spirituall blessings Mar. 5. 17. like to the Gadarens who made more account of their swine then of Christ Into this ship of fooles may they well be thrust 1. Who put of the time for seeking the good of their soules Who preferre things temporall before spirituall but will loose no time for aduancing and encreasing their temporall estate They who put off their prouiding of oyle till the houre wherein the Bridegroome came are stiled foolish Virgins Mat. 25. 2 c. 2. Who put bie the opportunities that by Gods prouidence are afforded for doing good to their soules As Felix who when by Pauls preaching his heart was so smitten as he trembled Acts 24. 26 27. said Go thy way for this time and yet watched all opportunities for a bribe 3. Who so eagerly pursue the things of this world wherein they take delight Gen. 25. 29 c. or from whence they expect profit as they neglect the care of their soules Such an one was prophane Esau who followed the profits and pleasures of the field till hee fainted and then sold his birth-right for a messe of pottage 4. Such as seeke the spirituall things of their soule but so loosely and carelesly as if they cared not much for them
Iam. 5. 15 16. These duties the Petition it selfe requireth §. 267. Of Duties required by reason of our Profession to forgiue others Q. VVHat Duties are required by vertue of the Condition annexed to the fift Petition A. 1. To take notice of Gods mercifull dealing with vs. For this is the ground of the kinde of profession here made As we forgiue Gen. 50. 20. Ioseph taking notice of Gods good prouidence towards him made him the more kind to his brethren 2. To follow God in his goodnesse Eph. 5. 1. A point expressely enioyned by the Apostles They that do not imitate God cannot make this profession As we forgiue 3. To put on such graces as may make vs readie to forgiue These are Bowels of mercies Col. 3 12 13. kindnesse humblenesse of minde meeknesse long-suffering forbearing one another c. Without these a man will not be brought to forgiue wrongs 4. To put away reuengefull passions Col. 3. 8. As water extinguisheth sparkes of fire so a reuengefull humour putteth away all good motions and intentions of forgiuing 5. To accept of all meanes of attonement offered 1. Sam. 25. 35. As Dauid accepted to the meanes which Abigail vsed to pacifie his wrath This will bring vs to forgiue 6. To offer reconciliation Gen. 13. 8. as Abraham did There are some of so crabbed a disposition as they will neuer be reconciled though they bee the wrong doers except they be sought vnto Except therefore we seeke to them there will be no reconciliation and if there be no reconciliation how can it be thought that we can say in truth Wee forgiue 7. Not to yeald to such as incite vs to reuenge 1. Sam. 25. 8 9. Hereof we haue a worthie patterne in Dauid 2. Sam. 29. 21 22 23. If we hearken to such as stirre vs vp to reuenge we may be brought euen against our owne mind and disposition to take reuenge 8. Actually to forgiue Col. 3. 13. This is it which we plainly professe We mocke him who will not be mocked and the truth is not in vs if wee vtter this condition and do not indeed forgiue 9. To make peace betwixt others For wee professe in the plurall number of others as of our selues that WE forgiue we must therefore endeauour that others may so do And herein shall we be blessed Mat. 5. 9. Blessed are the peace-makers Hitherto of the Duties which both the Petition it selfe and also the Condition annexed thereto require §. 168. Of that matter of Humiliation which the fifth Petition affordeth Q. VVHat are the things to be bewailed by reason of the fift Petition A. 1. Such as are against the Petition it selfe 2. Such as are against the Condition Eccl. 7. 29. Against the Petition are such as these Infinitas rationes mali quibus implicatur homo fateatur à se ipso proficisci deploret abdicet◠Trem. lun in hunc loc 1. Adams sinne Thereby did man first come to be endebted to the reuenging iustice of God On this ground the wise man thus complaineth Loe this onely haue I found that God hath made man vpright but they haue sought out many inuentions 2. The guilt of Adams sinne This iustly is imputed to vs because he was a publicke person and did beare in his loynes all that shall come from him to the end of the world This therefore doth the Apostle complaine of where he saith By the offence of one Rom. 5. 18 19. iudgement came vpon all men to condemnation And By one mans disobedience many are made sinners 3. The many offences of our fore-fathers By them are wee the more deepely endebted to God Nehe. 9. 16 17. These therefore do the people of God bitterly bewaile 4. Originall sinne euen that corruption of our nature wherein all are conceiued and borne This containeth in it the seed and spawne of all sinne And so desileth vs throughout as in euerie power of soule and part of bodie we are made loathsome odious and abominable in Gods sight This therefore doth Dauid with much compunction of heart acknowledge Psal 51. 5. 5. All our actuall sinnes These are plaine palpable debts which the most ignorant that be cannot denie to be so Vnder the burden of these the Saints in all ages haue much groaned The more in number or the more hainous they haue bene the more grieued and perplexed the Saints haue bene for them Marke Dauids bitter complaint in this kinde Psal 38. 3 4. There is no rest in my bones because of my sinne For mine iniquities are gone ouer my head as an heauie burthen they are too heauie for me 6. Our accessarinesse to the sinnes of others Thus we adde to the heape of our owne debts the debts of others whereby the heape is made much greater Psal 51. 14. The bloud which Dauid with much griefe acknowledgeth was that which at his appointment Ioab had caused to be shed 2. Sam. 2. 29 c. By his direction he made himselfe accessarie thereto 1. Sam. 3. 13. So Eli by his too great indulgencie and lenitie towards his wicked sonnes made himselfe accessarie to their sin and liable to iudgement for the same 7. Our disabilitie to discharge our debt of obedience God gaue vs power at first to fulfill all righteousnesse But now there is while wee liue in this world Rom. 8. 3. an impossibilitie thereto Of this doth Saint Paul thus complaine Rom. 7. 18. To performe that which is good I find not 8. Ignorance of the Gospell By the Gospell the onely meanes of discharging our debt is reuealed How then can they be discharged who know it not In this respect doth the Apostle with great griefe thus set forth the doome of such ignorant persons If our Gospell be hid 2. Cor. 4. 3. it is hid to them that are lost c. 9. Hardnesse of heart This makes men sencelesse both of the burther of sinne and also of Gods wrath and vengeance against sinne which maketh God to thinke of greater and greater vengeance When Christ obserued hardnesse to possesse the hearts of the Iewes Mar. 3. 5. he mourned for it 10. Infidelitie This makes all the meanes of pardon prepared and offered on Gods part to be void on our part In regard of this Isa 53. 1. the Prophet thus complaineth Who hath beleeued our report 11. Euidences of Gods wrath vpon vs. These are signes of the debt of sinne lying on our accompt as not discharged This was the ground of the Prophet Ieremiahs Lamentation Lam. 1. 1. c. 12. Gods wrath on others especially for our sinne We that pray for the discharge of others sinnes haue cause to mourne when we see the wrath of God lying on them for sinne especially if wee our selues haue bene any cause of procuring it This humbled Dauid 2. Sam. 24. 17. and made him say Loe I haue sinned and I haue done wickedly
blessing on their honest diligence in their lawfull calling get Gen. 30. 40. as Iacob had to the party-coloured sheepe which his vncle as wages allowed to him Thus that which is giuen to a man by the owners thereof hee hath a right vnto Iob 42. 11. as Iob had to the gifts which his friends bestowed vpon him And sundry other wayes there bee agreeable to iustice and equitie whereby wee haue a right to the goods of this world before men Now both the fore-named kindes of right must concurre to make a thing truely and properly a mans owne They that are not Christs haue no right to any thing at all before God but are vsurpers of whatsoeuer they possesse and vse Vnto the vnbeleeuing is nothing pure Tit. 1. 15. They that are Christs though they haue a right to all things yet they may possesse and vse no more then what they can iustifie to be theirs before men and that in iustice and equitie Their generall right in Christ is to giue them libertie to hold and occupie so much as God by the hand of his prouidence shall reach out vnto them Tu da panem i. ex iustis laboribus cibum adipiscar Nam si Deus iustitia est non habet a Deo panem qui exre fraudulenter iniustè parta cibumhabet Greg. Nyss de Orat. Iustice is this hand of Gods prouidence That which vniustly is gotten can not properly bee said to be giuen by God It is with Saints as with an onely child and heire while his father liueth though he haue a right to all that his father hath yet may he not possesse and vse any more then his father allotteth to him §. 85. Of sundry lessons arising from this particle Ours Q. VVHat are wee giuen to vnderstand by stiling bread Ours A. Two things especially 1. The Saints haue in Christ a true right to the things of this world The right of Saints to temporall things They who are taught to say Our Father in Christ which all the Saints and none but Saints can doe are also taught to say Tit. 1. 15. Our bread For to the pure are all things pure which is a good motiue to draw vs vnto Christ that so wee may with good conscience vse whatsoeuer the Lord by his prouidence shall bestow vpon vs. 2. We may not desire that which is anothers That which is anothers not to be coueted For wee are here taught to pray for that which we may call ours Now we iustly so call nothing but that whereunto we haue a ciuill as well as a spirituall right The Morall Law expressely forbiddeth to couet that which is anothers Exod. 20. 17. By this word of propertie All things not common to all Our the Anabaptisticail conceit of a communitie of all things is euidently refuted And we are taught to rest contented with that portion which the Lord is pleased to allot vs as our owne Contentment §. 86. Of the meaning of this word DAILY Q. WHat is meant by this word DAILY A. Ordinary and vsuall bread whereof we doe euery day stand in need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is very ambiguous The vulgar Latine translates it supersubstantialem as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which many following doe expound this Petition of that bread of God which came down from heauen euen Iesus Christ Whereof see §. 82. Others make the notation to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad substantiam q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread helpfull to our substance or fit and meet to nourish vs. Thus is it answerable to that phrase vsed by the Wise-man Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis praescripti vel demensi mei i mihi praescriptus aut mihi suctentando idoneus The Syriack Translater of the New Testament seemeth to follow this sense who thus expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panem necessitatis nostrae that which wee haue dayly need of Others deriue this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsum vel supersto vel subsequor whence the morrow is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus it signifieth bread needfull for the present panem advenientem as Saint Augustine acknowledgeth the Greeke word to signifie though he translates it supersubstantialem Serm 18. de verb. Dom. Latinus hunc panem quotidianum dixit quia Graeci dicunt advenientem And in Enchir. c. 116. Panis quotidianus ideo dictus est quia hic est necessarius The common Translation of the word quotidianum daily may wel stand with either of the two latter notations Answerably to the common Translation Saint Cyprian termeth it diurnam cibam dayly food Cypr. de Orat. Dom. §. 14. being fittest for our substance to preserue soule and body together to nourish and cherish vs here in this life Thus it importeth the very same thing that the Wise man setteth out vnder this phrase a Pro. 30. 8. Bread of my allowance or conuenient for me This word is thus here vsed to distinguish the food here meant from that which b Ioh. 6. 27 33 35. 4. 14. comming downe from heauen endureth to euerlasting life whereof whosoeuer eateth shall neuer bee hungry or thirst againe and to prescribe a meane to our desire §. 87. Of desiring no more then is needfull VVHat instruction are we taught by this word DAILY Quaerere iubemur id quod satis sit ad naturam corporis conservandam panem da ad Deum dicentes non luxum c. Greg. Nyss de Orat. A. Our desire must be for no more then is needfull for vs. On this ground the Apostle aduiseth to be a 1. Tim. 6. 8. content hauing food and raiment Thus was the desire of b Gen. 28. 20. Iaakob c Pro 30. 8. Agur and other Saints moderated d 1. Tim. 6. 9. Things needfull Superfluitie is very dangerous It is Satans baite whereby he allureth and beguileth many his snare whereby hee catcheth and houldeth them fast his hooke whereby he pulleth them downe and drowneth them in perdition Q. What may be accounted needfull A. 1. That which very nature requireth as meate and drinke to feed the body and cloathing to keepe it warme e Lam. 4. 4 5. without these the body cannot but pine away and perish 2. That which is meet for the estate wherein God hath set vs as fit instruments for Artificers bookes for schollers amunition for Captains and other Souldiers yea also for publike persons and for men of great birth place and dignitie such sufficiencie as is fit for the same Thus much the Wise-man intendeth vnder this phrase f Prou. 30. 8. Gine me not pouertie A man may haue to sustaine nature and yet be poore 3. That which is requisite for the charge committed to vs. As if a
they are very oft ioyned together 3. Ioh. ver 11. Now holinesse is perfected both by e 2. Pet. 1. 5 6 7. adding one grace to another and also by f 1. Pet. 2. 2. continuall growth in euery grace Eph. 4. 15. These two duties arise from the generall Summe of the last Petition 3. To be iealous ouer our selues Heb. 3. 12. 4. 1. fearing lest at any time wee should be ouercome by any temptation For we are not onely weake easie to be ouertaken and ouerthrowne by euery temptation but also very proane to yeald to Satans temptations because they are either agreeable to our corrupt humour or else we so fearefull as to thinke we shall neuer stand out against them This Christian iealousie will make vs the more instantly and constantly to seeke helpe of God 4. * See §. 192. To auoide all occasions of euill Occasions of euill are temptations to euill Should not they then who pray against temptations auoide them as much as possibly then can 5. To withstand beginnings So did the Apostle when i Gal. 2. 5. hee would not giue place to false brethren who were dangerous tempters no not for an houre Thus much also he intendeth in this exhortation k Eph. 4. 27. Giue no place to the diuell which is as if he had said If Satan at any time tempt you yeald not an inch to him let him get no aduantage at all which he cannot but get if at the beginning ye yeald any whit at all to him Much good is got by a due obseruation of this dutie and much wisedome is manifested thereby For that euill which in the beginning is easily preuented Obsta principijs serò medicina paratur Cum mala per longas conualuere moras Ouid. de Trist can hardly if at all without very much dammage be redressed after it hath found some entrance Instance poysonous and pestiferous diseases fretting and festering soares fiers breaches of water and enemies entring within the walls of a Citie 6. To watch continually l Mat. 24. 42. This is a dutie whereunto in Scripture we are much exhorted and that not without cause For our spirituall enemies are alwayes readie to tempt vs Turpius eijcitâ—â— quâ—m non admittitur hoslis narrowly prying where to get any aduantage against vs. And soone they will get too great aduantage if we be not the more watchfull Acts 20. 31. To shew that this dutie is fitly inferred out of this Petition 1. Cor. 16. 13. Christ expresly ioyneth it with prayer against temptation 2. Tim. 4. 5. saying Watch and pray that yee enter not into temptation 7. To be m 1. Pet. 5. 8. sober and n Luke 21. 34. temperate where these are not euery tempter will rule as he list For intemperancie and all excesse blind the vnderstanding and open a passage to all manner of euill desires and filthy lusts and make vs vnfit to pray to watch to fight and to defend our selues against our spirituall enemies 8. To cast off euery burden Heb. 12. 1. By burdens are meant not onely such things as are simply euill in themselues but such also as being in their nature good and may lawfully bee vsed yet through our weaknesse and inabilitie to vse them well proue impediments to vs in our spirituall combate as the riches of that Ruler whom Christ aduised to sell all that he had Luke 18. 22. and to giue it to the poore Thus if honours offices recreations companies which we frequent or any worldly thing wherein wee delight proue a burden to vs and make vs vnfit to resist temptations yea rather make vs yeald to temptations we are to cast them off to auoide and forsake them 9. To mortifie our members on the earth Col. 3. 5. The flesh that is our corrupt nature Exponded which containeth in it the masse of all sinne is stiled a b Row 6. â— 7. 24. Body This bodie is made vp of seuerall particular lusts and euill motions as a body of members And as a bodie exerciseth all functions by the members so the flesh executeth all mischiefes by particular lusts and one lust helpeth another as one member another and as deare are these lusts to the naturall man as the members of his body Those particular lusts are therefore fitly stiled members and they are said to be members on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In opposition to the spirit and the graces thereof which come from heauen and bring men to heauen 2. In their own condition which is as the earth base filthy corrupt and vaine 3. In their operation whereby they make men grouel and dote on the earth and the things therein By mortifying these the foresaid Bodie which is a dangerous tempter will in time be depriued of all strength we freed from the danger of the temptations thereof Be diligent therefore in searching them out and hauing found them spare them not as e 1. Sam. 15. 9. 33. Saul did the fat beasts but deale with them as Samuel did with Agag and f Ios 10. 26. Ioshua with the kings of Canaan 10. To beate downe our bodie This is done by forbearing to pamper our selues 1. Cor. 9. 27. and to satisfie our carnall desires that so the flesh may not waxe wanton and like a pampered iade become vnruly but that wee may liue within the compasse prescribed and limited by Gods word 11. To renounce the world The world is such a tempter as b Iam. 4. 4. the friendship of it is enmitie with God c 1. Ioh. 2. 15. If any man loue the world the loue of the Father is not in him d 2. Tim. 4. 10. Demas that old Disciple Demas by embracing the world was brought to renounce his Christian profession It is therefore most meete that e Gal. 6. 14. the world be crucified to vs and we to the world that our hearts bee cleane alienated one from another and that wee haue no more to do one with another then the liuing with the dead Thus shall wee bee sure not to bee ouertaken by the temptations of the world 12. To resist the diuell 1. Pet. 5. 9. This is the onely way to escape his temptations He is like a wolfe which fiercely pursueth and neuer leaueth such as fearefully flie from him but flieth from such as manfully stand against him Iam. 4. 7. So saith the Apostle Resist the diuell and he will flie from you 13. To put our trust in God Psal 62. 5 6 7 8. To what end do we else pray vnto God 14. m Iam. 5. 8. To suffer afflictions patiently All crosses and afflictions are temptations Reu. 2. 3. By a patient enduring of them wee keepe our selues from being ouercome by them * See the whole Armour of God on Eph. 6 15. Let patience therefore haue her perfect worke The last 12 duties