and thankfulnesse and so make vs to become earnest and vnwearied in rendring vnto God praise and thankesgiuing when as we obserue a solemne fast and keepe vnto God a Esa 26. 16. day of humiliation consecrating it wholly to the exercises of religion and charity especially prayer and meditation And finally at all other times when we are fitted thereunto by Gods Spirit and sufficiently qualified with the former graces The which notwithstanding is to be vnderstood of priuate prayer by our selues and not when we pray in the company of others for then we are by the rule of charity to haue respect vnto them and not to tyre their zeale and deuotion and cause them to sinne through our tedious prolixity by wearinesse and wandring thoughts although we our selues haue a good appetite to this exercise for this were to force them to sit long at the table who haue quickly dined to cloy the weake of disgestion with variety of dishes because wee who beare them company haue good stomackes and to constraine young beginners and children in Christ to hold out with vs in our pace who are come to a ripe age and so to tyre for wearinesse before they come halfe way to their iourneyes end Which if it deserueth to be iudged vnequall how much is our practice worthy to bee condemned if in our meetings wee contend to out-vie one another striuing who shall exceed in length of prayers and variety of choyce words for the apt expressing of our minds heereby making prayer like vnto a mastery or race wherein we contend for the prize of praise which they are to win who are swiftest and best at length §. Sect. 3 Of the quality of our prayers The second thing to be considered is the quality of our speech which ought to be such in our prayers as is fittest both to stirre vp and expresse our zeale and deuotion Wherein we are to auoyd two extremes the first is curious affectation of words seeing the Lord respecteth not the eloquence of our speech but the sincerity of our hearts and the feruency of our desires which are as loud cries and most perswasiue orations in his eares when wee are most barren in words The second is rudenesse of speech without any fit words or good sense order or coherence which is caused through negligence want of preparation and of due reuerence and respect of Gods glorious Maiesty before whom wee stand and vnto whom we speake not caring what nor how wee babble in his presence though for our credit sake wee would be more carefull in speaking to mortall man not much superiour vnto vs. For otherwise if it proceed not from carelesnesse but from naturall infirmity and want of vtterance which we may iudge of if we be so in other discourses and vpon other occasions our prayers notwithstanding proceeding from vpright hearts and being ioyned with zeale and deuotion will be acceptable vnto God yea euen our imperfect speeches sighes and grones will as effectually moue him to heare vs and grant our suits as the most eloquent speeches which haue all the helpes and ornaments both of nature and art CAP. XVI Of the forme and method which are to be vsed and obserued in our prayers c. §. Sect. 1 Of formes of prayer set downe by others THe last thing to be considered respecteth the forme and manner of powring forth our soules in prayer vnto God which is either by vsing set formes or contriuing of prayers according to present occasions as we are inabled therunto by the Spirit of God The former sort are either such as are inuented by others and learned by hearing or reading their bookes and writings or else by our selues vpon due study and meditation Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts Written and printed formes by those who want ability to pray in their owne words or to frame their suits and petitions and expresse their minds in any good manner and order The which was one end of penning Dauids Psalmes that they might by skilfull Musicians be sung in the Congregation and vsed also in priuate both in families and by our selues alone And our Sauiour prescribed that perfect forme of the Lords Prayer not onely as a rule according to which we are to frame our prayers but also as a prayer to be vsed it selfe and therefore as it is said in one Euangelist After this Math. 6. 9. Luk. 11. 2. manner pray ye so in another When ye pray say Our Father And therefore as children before they can goe are not suffred to sit still but are trained and taught by others that hold them by the hand so though wee want spirituall strength and skill to performe this exercise by our selues yet wee must not neglect it altogether but yeeld our selues to bee trained by others as the Disciples did desire of our Sauiour Christ and as it were holding them by the hand to vse the helpe of their meditations But wee are not to rest in this as sufficient without any further proceedings for though it be fit for a child in Christ that he may be thus trained to goe alone yet when wee come to a riper age and in respect of our meanes should be able to teach others it is a shame for vs and argueth either great impotency and lamenesse in Religion or else negligence sloth and want of exercise if we cannot goe alone but still like children need leading by others Besides we cannot by others meditations vnburthen our selues of our owne particular sinnes of which God and our owne consciences onely are witnesses nor expresse those speciall wants which most pinch vs and which we most desire should be supplied nor fit our occasions to their prayers nor their prayers to our occasions but wee must as God requireth by the Prophet when we come vnto him as suiters take words vnto our selues and frame our petitions and thanksgiuings according Hos 14. 2. to our owne wants and occasions Neither let any that hath beene long trained in the schoole of Christ obiect his want of gifts and abilities seeing if he speake true he proclaimeth his owne shame and non-proficiency For if we had any sense of our wants and sinnes wee might finde some words to expresse them that we might craue a supply of the one and pardon for the other especially to our heauenly Father who is so gracious and willing to beare with our infirmities and who better accepteth of such imperfect prayers as are indited by our selues and vttered with zealous deuotion of honest hearts then of such as are in the best manner penned for vs by others Euen as euery wise father better accepteth of an Epistle inuented and written by his owne sonne himselfe though full of imperfections because it is the meanes to traine him vp to more perfection then that which is done to his hand by one of his fellowes of an higher forme though much more exact
the office of an accuser then of a Iudge and lastly of a mediatour to craue pardon and sometime find out thy selfe For hee willingly erreth who knoweth not his errour and too much loueth himselfe who will haue others erre that his errour may lye hid By which exercise wee should receiue singular profit For hereby wee should preserue our soules and hearts in a thriuing estate when wee doe like wise Merchants and shopkeepers examine them and search ouer our consciences as it were our bookes of accounts to see whether wee haue gayned or lost in our spirituall trading by examining what wee haue receiued and what we haue layd out which if we would doe we should not easily be cast behind hand when as we preuent our errours and vse meanes to repaire our losses in their first beginnings nor as many are be bankrupted in our estates at vnawares for want of care to examine them Wee should sleepe much more sweetely and securely when as we haue so composed and set straight our reckonings as that wee neede not to feare though the great Iudge should before morning call vs to an account In which regard the same Author commendeth this exercize The minde saith he is daily to be called to an account Sextius vsed at the end of the day and when he retired himselfe to rest to examine his minde What euill of thine hast thou cured What vice hast thou withstood in what art thou better that anger will cease or be more moderate which knoweth that it shall not escape the censure of an vnpartiall Iudge What therefore is more excellent Quid pulchrius hac consucâ—udine excutiendi totam diem c Sâ—neâ— de ira lib. 3. cap. 36. then this custome of examining euery day How sweete is that sleepe which followeth the reuiew of our selues How quiet sound and free when the minde is commended or admonished and as a watchman and secret censurer of it selfe doth iudge of it owne manners We should also preserue our hearts in their purity and soundnesse if not from all infirmities and corruptions yet at least from deepe putrifaction and the festering sores of sinne when as we cure the wounds being yet greene and cast out sinne by repeetance as soone as it is first entred not suffering it to lodge and sleep with vs no not one night We should hereby keepe our spirituall state well settled so as it would not easily be shaken or at least ouerthrowne with the assaults of the enemies of our saluation when as we constantly looke to our Christian Armour and watching ouer our hearts as our chiefe forts repaire the breaches as soone as they are made Finally wee shall preuent carnall security and hardnesse of heart when wee examine our selues daily and bee better fitted and prepared for the day of death and Iudgement when as wee keepe our accounts euen and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse For he may soone cleare his accounts with his Master at the yeeres end who like a faithfull and diligent Factor doth make all reckonings straight at the end of euery day §. Sect. 5 Meditations at our first lying downe Besides this examination there are also other Meditations very profitable as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past respecting our soules bodies and states in that he hath preseru'd vs from innumerable euils with which many others haue beene ouertaken for continuing vnto vs still the acceptable time and day of saluation and suffering vs with so much patience to continue in this life that we may make our calling and election sure notwithstanding our manifold and grieuous sinnes for giuing vnto vs some poore desires and indeuours to doe him seruice and to accept of it in Christ though in it selfe full of wants and imperfections Especially if we haue in any measure performed the former duties of the daily exercise we must not forget to render vnto God the praise and glory due vnto him for it by the gracious assistance of whose holy Spirit we who of our selues are not able so much as to thinke a good thought haue beene inabled vnto them So likewise it is requisite that at our lying downe we call our sinnes to our remembrance the duties which wee haue omitted or corruptly performed and the vices which we haue committed and though through Gods mercy wee haue beene preserued from grosser sinnes yet wee must not thinke our selues so excused but call to minde our frailties and infirmities for which God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties our coldnesse wearinesse and many distractions in Gods seruice our excesse in mirth or sorrow the neglect of our Christian watch ouer our thoughts senses words and workes our idlenesse or vnprofitablenesse pride selfe-loue vniust anger sinister conceits and vniust censures of our neighbours and such like In the sight and sense whereof we must truely humble our soules before God by vnfained repentance and earnestly begge in Christs Name mercy and forgiuenesse Finally it is profitable then to remember our mortality and mutability death and Iudgement that we who now goe well to bed may shortly bee cast vpon the bed of sickenesse and we that now liue may within a while be imprisoned vnder the arrest of death yea let vs not looke vpon it as a thing farre off but approching at the threshold and ready to knocke at Luk. 12. 19 20. the doore and thinke that this very night as well as another may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall And if in respect of thy health and strength this seemeth vnlikely Cuiuis potest accidere quod cuiquam potest Sen. consider that it hath beene the case of many before thee and that which befalleth any may happen to all In which regard let vs not dare to sleepe till through Christ we are at peace with God haue made our accounts euen by pleading Christs satisfaction and full payment and haue our pardon in our hands to shew sealed to all the faithfull with his blood and to vs in particular by his holy Spirit and a liuely faith applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour and able to keepe safe whatsoeuer is intrusted vnto him we may with Dauid lying downe in 2. Tim. 1. 12. Psal 4. 8. peace take our rest because it is he onely that maketh vs dwell in safety §. Sect. 6 Duties to bee done in the night And first Prayer and Thanksgiuing In the night also there are other duties to bee performed for euen then we must seeke the Lord according to the example of the Church which Esa 26. 9. Cant. 3. 1. Psal 119. 55. professeth that with her soule shee desired the Lord in the night
of them and haue distinctly handled and cleered the maine points of Religion contained in them Not that the Scriptures doe not themselues sufficiently teach all things necessarie vnto saluation without any humane addition but because the Lord intending to vse the ministery of his seruants the Prophets and Pastors of his Church for the edification of his people hath caused them to be so penned as that there should be continuall vse both of their expositions and application Which whoso contemne or neglect and content themselues with the sole reading of the Scriptures if they be not of eminent parts and indued with a great measure of spirituall vnderstanding they will but slowly proceed in the growth of their knowledge nor without much labour and long study attaine vnto any great perfection though they may get some such competency as is necessary to saluation For many eyes see more then one and great workes are effected more speedily and easily that are set forward with the helpe of many hands And therefore I cannot commend their course though otherwise they be godly and religious and much lesse those who set them in it that neglect the reading of all others bookes besides the holy Scriptures because they haue all-sufficiency in them though in respect of the publike meanes they much preferre as they haue good cause the Word sincerely and soundly preached before the Word barely read notwithstanding that this publike reading is to be preferred before priuate as before I haue shewed As though children should content themselues with the whole loafe of bread or ioynt of meat because they haue in them sufficient nourishment and refuse to haue it cut out and carued vnto them vnlesse it be at a publike feast because with much adoe they can twitch and pull some little pieces and fragments from them which may bee enough to hold life and soule together But let such know that howsoeuer the Scriptures containe all things necessary to saluation yea are sufficient to saue the most ignorant through the inward illumination of the Spirit where all other helpes and meanes are wanting yet where these are to bee had they will be lesse sufficient and effectuall to vs if wee neglect them seeing the Lord granteth them vnto vs to this end that wee should vse them for the cleering of those places that are obscure and for the inforcing and applying of those poynts that are more plaine for the discussing of doubtfull cases and for the laying open of many poynts of doctrine necessary for our direction in the course of a godly life which being many of them not manifestly expressed but implied and to bee gathered by necessary consequence it is not within the reach of euery ones capacity to gather them sufficiently by their owne reading and meditation especially if they neglect wilfully those helpes which the Lord graciously doth offer vnto them §. Sect. 5 Some speciall directions for the choyce of fit Authours which may helpe vs in the practice of godlinesse Now amongst those innumerable bookes which are set forth by learned and godly men we must vse singular care to chuse such as are most profitable for our edification As those first and before others which are sufficient to informe our iudgements in the maine poynts of Christian Religion the knowledge whereof is necessary to saluation Of which we may haue plentifull choyce both those which handle all these poynts more briefly and compendiously as Doctor Nowels Catechisme Master Bezaes Confession questions answeres Doctor Hall Doctor Burges and Master Balls Catechismes A briefe method of Catechizing The way to true blessednesse and many others and such as handle the same poynts more fully and largely as Virels Catechisme Bastingius The summe of sacred Diuinity A treatise of Christian Religion Vrsinus Catechisme Caluins Institutions and the Workes of our reuerend Countreyman Master Perkins who hath excellently handled the most poynts of Christian Religion in his learned and religious writings And hauing thorowly informed our iudgements by reading and studying some of these or others of like nature which by the light of our owne iudgements or helpe of others directions we thinke fittest for vs wee may then also profitably peruse other writings which may further and direct vs in the duties of piety and of a godly life As Master Rogers his seuen Treatises or if they seeme too long for our little leisure the abridgement of them the which is so exactly done that in my iudgement it fully comprizeth in it the whole summe and substance of them all with the addition of many other particular poynts and proofes Or another intituled Directions to a godly life gathered out of the same 7. Treatises Besides other books in our own language which as excellently as in any other handle both learnedly and religiously many speciall parts of Christianity and particular discourses tending to piety which are most perswasiue pithy and profitable to further vs in all the duties of a godly life Amongst which I cannot but commend vnto thee Christian Reader that plaine and familiar exposition of the ten Commandements with all other workes of the same Authours The workes of those reuerend seruants of God Master Greenham Master Arthur Dent and of my late worthy assistant Master Daniel Dike who shall be euer vnto me of happy memory in whose Treatises nothing seemeth wanting which piety learning and wit could adde vnto them And finally the workes of our famous and diuine English Seneca in Doctour Hall which wit and piety are so matched as that they seeme to striue which should exceed the other Many other labours of worthy men might bee added some of which still remaine as excellent ornaments and lights in Gods Church and some are at rest with the Lord and haue receiued the Crowne of their labours but that I would not too much increase mine owne booke with naming other mens and also because I thought it fit to leaue some to the Readers choyce and to the aduice of others which vpon notice of their estates can direct them better Onely aiming at mine owne maine end of perswading all to the duties of a godly life let mee giue this generall rule to bee obserued that wee rather make choyce of such bookes as doe soundly informe the iudgement and worke powerfully vpon the heart and affections then of such as containing little but idle eloquence and frothy conceits of wit doe nourish in the Reader vaine curiosity and please his phantasie with fruitlesse flashes Yea I would perswade the deuout Christian to whom I chiefly write who laboureth more after piety then learning and speculatiue knowledge that they would principally reade such bookes as will make them more holy and religious rather then more learned and such experimentall Diuinity as will fit and further them for Christian practice rather then for discourse Neither can I commend to such the studies of Genealogies Chronologies controuersies except hauing begun with those before-named they haue not onely leisure
Sect. 1. What extraordinary Meditation is and the subiect of it 539 2 What ordinary Meditation is and the subiect of it 541 3 Of the difficulty of this religious exercise 542 4 The singular profit of ordinary Meditation 543 5 That this Meditation is effectuall for the sanctifying of the heart 544 6 That the exercise of Meditation is very necessary 546 CAP. XVI Answeres to diuers obiections made against the exercise of Meditation 547 Sect. 1. The obiection of difficulty acknowledged and answered 547 2 The obiection of naturall wants and weakenesses in performing this exercise answered 548 3 Their obiection answered who pretend want of matter to meditate vpon 548 4 Other hindrances remooued 549 5 That company and worldly businesse should not hinder vs from this exercise of Meditation 549 CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body 552 Sect. 1. Of the place of Meditation 552 2 Of the time that it must not be continuall but as we get fittest opportunity 552 3 Of the fittest time for Meditation 553 4 Of constancy in this exercise 554 5 Of the disposition and gesture of the body 555 CAP. XVIII Of our entrance into Meditation by due preparation 557 Sect. 1. That this preparation is necessary and wherein it consisteth 557 2 That wee must chiefly prepare our hearts and affections 558 3 Of the subiect matter of Meditation and what choyce ought to bee made of it 559 4. to the tenth That the Scriptures themselues and all points of Christian Religion contained in them are fit matter of Meditation 560 10. Rules directing vs in the choyce of the fittest matter for our Meditations 569 11 That we must conclude our preparation with Prayer 570 CAP. XIX Of our progresse and proceeding in the exercise of Meditation 572 Sect. 1 2. That we must proceed orderly in this exercise and how this is to bee done 572 3 That in our Meditations wee must chiefly respect our will hearts and affections our liues and actions 576 4 That wee must not bee discouraged though we cannot at the first feele the fruit of our Meditations 577 5 Of the meanes whereby wee may feele our hearts affected with a liuely sense of the things whereon wee meditate 578 6 Of the egresse and conclusion of our Meditation 580 CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance 582 Sect. 1. What repentance is and the causes thereof 582 2 Of the matter forme and parts of repentance and first of humiliation 584 3 Of the second part of repentance which consisteth in conuersion and amendment 586 4 Of the finall causes subiect and properties of repentance the contraries vnto it and comparisons illustrating it 587 5 Of the kinds of repentance ordinary and extraordinary 588 CAP. XXI How wee must worke the former points vpon our hearts and affections 590 Sect. 1. How our hearts are to be affected with feruent desires to practise this duty of repentance 590 2 3 4 5. Motiues perswading to the practice of repentance in the seuerall parts thereof 597 CAP. XXII Of diuers speciall meanes whereby the point meditated is wrought vpon the heart and affections 598 Sect. 1 2 3 c. Whereof examination confession complaint hearty wishing to haue our wants supplied acknowledgment of impotencie Petition inforcement confidence congratulation and recommendation 598 CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estates 605 Sect. 1. How consideration and examination differ 605 2 Of examination what it is and wherein it consisteth 605 3 That wee are chiefly to examine our selues in respect of our sinnes and first our originall corruption 607 4 Of examining our selues concerning our actuall transgressions according to the Law 607 5 How we must aggrauate our sins in respect of circumstances 609 6 That it is a profitable course to keepe a register or catalogue of our speciall sinnes and of the manifold fruits that will arise out of it 610 7 Of the consideration of our misery and punishment 612 8 Of the end of this examination and time when it is to bee performed 612 9 A complaint of the neglect of this duty and the causes thereof 613 CAP. XXIIII Diuers effectuall reasons to mooue vs vnto this exercise of examination 614 Sect. 1. That this duty is required in the Scriptures 614 2 The great profit of this exercise of examination 615 3 4. That this exercise is very necessary 616 CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God 619 Sect. 1. That wee are alwayes in Gods presence 619 2 That it would be a powerfull meanes to restraine vs from all sinne if wee would alwayes set God before vs. 620 3 That the consideration of Gods presence would effectually moue vs vnto all good duties 622 CAP. XXVI Of the last meanes of a godly life which is experimentall knowledge 623 Sect. 1. What this experimentall knowledge is and the practice of it shewed in many examples 623 2 The experimentall knowledge of our owne estates in respect of our diuers and contrary courses 625 3 That no knowledge is to be compared with this of experience 626 CAP. XXVII That Prayer is a singular meanes of a godly life 628 Sect. 1. That nothing more then prayer maketh vs godly and religious 628 2 That prayer is the meanes of obtayning all Gods gifts and graces 629 3 That all the parts of prayer are singular helpes to a godly life 629 CAP. XXVIII Of reading the Scriptures and other religious writings 631 Sect. 1. Who are to exercise themselues in this duty of reading 631 2 That wee are chiefly to be exercised in reading and studying of the Scriptures 632 3 Their obiection answered who pretend the obscurity of the Scriptures 633 4 That we must not reade the Scriptures only but also other religious writings 635 5 Speciall directions for the choyce of fit Authors which may helpe vs in the practice of godlinesse 636 CAP. XXIX Of our preparation to this exercise of Reading and what is required in it 638 Sect. 1. That wee must come with reuerence to this holy exercise and bring faith vnto it 638 2 That we must bring honest hearts and earnest desires to profit by this exercise 639 3 That wee must come with a purpose to make good vse of all wee reade 639 4 That we must pray before wee reade 640 CAP. XXX Of the duties required in the action of reading that we may profit by it 641 Sect. 1. Of the ends at which wee must ayme in our reading 641 2 That we must obserue the theame and argument 642 3 That wee must obserue a due order in our reading 642 4 That the deuout Reader is not to reade many Bookes of the same argument but to make choyce of some which are best 643 5 That wee must labour to vnderstand what we reade 644 6 That we
must ioyne with our reading serious Meditation 646 7 That wee must reade with affection and deuotion applying all to vse 647 8 That wee must reade orderly with diligence and constancy 647 9 Of the fittest time for this exercise 649 10 Of the wofull neglect of it 650 CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life 651 Sect. 1. That reading is a profitable exercise 651 2 That by it the minde is much inlightened in the knowledge of Gods will 651 3 Of many other benefits which reading bringeth 652 CAP. XXXII Of the choyce of our company by which we shunne the society of the wicked and consort our selues with the godly 653 Sect. 1. That we must carefully auoyd the society of the wicked 653 2 The Scriptures often warne vs to auoyd them 655 3 Examples of the faithfull to the same purpose 655 4 Reasons moouing vs to shunne euill company first because it is a strong tentation vnto euill 656 5 Other reasons to the same purpose 657 6 That we must consort our selues with the godly 658 7 That good company taketh away the tediousnesse of good exercises 659 8 That good company preserueth vs from falling into many sinnes and inciteth vs to many duties 659 9 That by good company we are fitted to performe Christian duties one towards another 660 CAP. XXXIII Of the extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing 662 Sect. 1. Of solemne thankesgiuing what it is and when to bee performed 662 2 When this duty is most seasonable how it differeth from that which is ordinary and the kinds of it 663 CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting 665 Sect. 1. What a true fast is and how it differeth from all other fasts 665 2 That the duty of fasting is morall and required in the Gospell as well as the Law 666 3 Of the causes of a true fast and when it is most seasonable 667 4 Of the ends of a true fast 668 CAP. XXXV Of the parts of a true fast or the things wherein it consisteth 670 Sect. 1. That the outward fast consisteth in totall abstinence 670 2 That wee must in our fast abstaine from the most part of worldly comforts 671 3 Of the inward and spirituall exercises in our fast 672 4 Of humiliation and penitency in our fast 673 5 That prayer must be ioyned with our fasting 673 6 That with our fasting we must ioyne vnfained repentance 675 7 That we must in our fast exercise our selues in all Christian duties 676 CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. 678 Sect. 1. The first sort of reasons taken from Gods nature and attributes 678 2 The second reason taken from Gods loue towards vs. 680 3 The third reason taken from Gods decree of Election 681 4 The fourth reason taken from the benefit of our Creation 683 5 The fifth reason taken from the benefit of our preseruation 684 CAP. XXXVII Two other reasons mouing vs to a godly life the first taken from Christ giuen vnto vs by his Father the other from the couenant of grace made in him 686 Sect. 1. Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God 686 2 That the work of Redemption should moue vs to serue our Redeemer in all duties of a godly life 687 3 That by the couenant of grace wee are strongly bound vnto all Christian duties of a godly life 689 CAP. XXXVIII Of two other reasons mouing vs to a godly life the one taken from our effectuall calling the other from our free Iustification by faith 691 Sect. 1. That the benefit of our effectuall calling should mooue vs to serue God in the duties of a godly life 691 2 The second reason taken from our Iustification and the fruits that follow it 692 CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours 694 Sect. 1. The first reason taken from that thankfulnesse which wee owe vnto God 694 2 The second reason taken from that desire which should be in vs to glorifie God 695 3 The third reason taken from the will of God that wee should thus serue him 696 4 The fourth reason is that wee may adorne the Gospell of God which wee professe 698 5 That we must leade a godly life to auoyd offence 698 CAP. XL. Of such reasons mouing vs to the duties of a godly life as respect our selues 700 Sect. 1. The first reason taken from that dignity vnto which God hath called vs. 700 2 The second reason is because hereby we are assured that wee shall prosper in all our wayes 701 3 The third reason because without this indeuour all our outward exercises are vaine 701 4 The fourth reason taken from the consideration of our lost time before our conuersion 702 CAP. XLI Other reasons taken from our owne profit and the manifold benefits of a godly life 703 Sect. 1. That godlinesse is the chiefest gaine 703 2 That it assureth vs of freedome from all our sinnes 704 3 That by it we are freed from the punishment of all our sinnes 705 4 That it doth much strengthen vs against Satans tentations 707 5 That by a godly life wee are prepared against death 708 6 That therby we are freed from Iudgement and condemnation 709 CAP. XLII Other reasons taken from those singular priuiledges which are peculiar to those who serue God in the duties of a godly life 711 Sect. 1. The first priuiledge is that the Image of God is repaired in vs. 711 2 The second priuiledge is that by a godly life wee haue title to all Gods promises and first of temporall blessings 712 3 That thereby Gods sauing graces are much increased in in vs. 714 4 That it strengtheneth our hope and confidence in God 715 5 That it bringeth courage and true fortitude 717 6 That it keepeth our consciences pure and peaceable 717 7 That it causeth constancy and perseuerance 718 8 That it bringeth many benefits at the houre of death 719 9 That it bringeth inestimable benefits in the life to come 720 CAP. XLIII Of other singular priuiledges wherewith God crowneth a godly life 721 Sect. 1. Their conceit confuted who imagine that God wholly reserueth the rewards of those that serue him for the life to come 721 2 That God ordinarily giueth greatest plenty of worldly blessings to worldly men 722 3 That euen in this life God endoweth the godly with many singular and peculiar priuiledges and first that hee loueth them aboue all other his creatures 723 4 That God watcheth ouer the godly with his speciall prouidence and the benefits of this priuiledge 725 5 That hee guideth and gouerneth the godly with his grace and holy Spirit 727 6 That he guideth the godly in the time of their