corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
confusion into Church and Common wealth and to crosse Gods wise prouidence in the gouernment of the world who hath giuen variety of gifts which he hath appointed to be exercised in variety of callings that being helpefull and seruiceable mutually vnto one another humane societies might be preserued peace and loue nourished in them And therefore as in a well-gouerned Army euery one keepeth his place and station vnto which his Generall hath designed him not only serueth him generally as a Souldier but in that place and office vnto which he is appointed and chosen So must wee demeane our selues towards our great Commander and not thinke it enough to performe good duties vnlesse we doe those which belong to our callings not out of fancie and fickle vnconstancie leauing our station but as the Apostle requireth abide in the same calling wherein God hath placed vs. 1. Cor. 7. 20 24. §. Sect. 2 That we must be regenerate before we can serue God acceptably in our callings But it is not sufficient that we be settled in a lawfull calling and that we painfully performe the duties that are required in it for this a meere worldling may doe out of carnall and earthly respects either for his owne pleasure credit or profit but that we so carry and demeane our selues in it as that we may by our labours and indeuours glorifie God further our own saluation and aduance the good of the Church Common wealth Vnto which diuers things are required some whereof respect our persons and some the actions and duties which we performe Vnto our persons there is required that we be regenerate and sanctified For our persons must be accepted before any of our workes can please God and bee holy and righteous before we can bring foorth the fruits of holinesse and righteousnesse For as vnto the pure all things are pure so vnto them that are defiled and vnbeleeuing Tit. 1. 15. Pro. 21. 27. verse 4. is nothing pure but euen their minde and conscience is defiled And if the sacrifices of the vvicked are abominable and their very prayers are turned into sinne hovv much more are the ordinary vvorkes of their callings sinfull and odious in Gods sight Neither can such as are vnsanctified expect any blessing of God vpon their labour or that they should prosper Psal 1. 3. 112. 1 2. c. Psal 128. 1. in any thing vvhich they doe or take in hand seeing by Gods promise this priuiledge is limited vnto the righteous and such as feare him § Sect. 3 That we must performe the duties of our callings in faith Vnto the actions also and duties of our callings that they may be acceptable vnto God diuers things are required And these are either such vertues and graces which goe before as being the causes of all our good actions and proceedings or such as doe accompany and attend vpon them Of the former sort the first and principall is a true and liuely faith whereby I vnderstand not only a iustifying faith which assureth vs of the remission of our sinnes and of the loue and fauour of God and which by vniting Hab. 11. 6. Iohn 15. 5. Rom. 14. 23. vs vnto the true vine Christ doth inable vs in him to bring forth the fruits of righteousnesse without which we cannot please God nor doe any good thing seeing all wee doe is sinne but also a particular act of this faith whereby we are perswaded that our callings and the duties which wee performe in them being pleasing vnto God the Lord wil giue a blessing vpon all our labours and indeuours For which purpose our faith must haue a warrant and ground out of Gods Word both inioyning these duties and promising a blessing vnto the performance of them And thus shall wee Hab. 2. 4. liue the life of faith which is so often commended vnto vs in the Scriptures when as therein wee doe not only the religious duties of Gods seruice but also the duties of our callings whereby wee shall bee incouraged to goe forward in them with all alacrity and cheerefulnesse when as we are assured that God will blesse those labours which himselfe hath required and not bee dismayed with those crosses and troubles which befall vs in them seeing we are sure that by Gods blessing and gracious assistance wee shall ouercome them and haue a good end and issue of all our labours § Sect. 4 That the duties of our callings must proceede from Loue. Secondly the duties of our callings must proceede out of vnfained loue towards God and our neighbours which is the fountaine of all true obedience and not principally from selfe-loue or loue of the world which being poysonous rootes of all sinne will taint all our workes and actions which spring from them They must arise from the loue of God which moueth those in whom it is to consecrate wholy vnto him their liues and labours in all things desiring to serue him who so loueth vs and whom we so loue both in the immediate duties of his worship and also in the ordinarie duties of our callings And this is done when as wee labour in them not first and chiefly for worldly gaine and aduantage thereby to please our selues but in obedience to Gods Commandement who requireth these duties of vs studying in all things to please him and that our actions both for the matter and manner may be approued and accepted in his sight Secondly wee must performe the duties of our callings out of loue towards our neighbours seeking in them their good 1. Cor. 13. 5. Gal. 5. 13. as well as our owne seeing true charity seeketh not her owne but is also seruiceable vnto others which if wee doe then will we not wrong them to benefit our selues nor gaine by thir losse wee will not depriue them of some great good to get vnto our selues some small aduantage neither will we be so wholy intent and greedily gripple in following our owne businesse but that wee will spare them some of our time and afford them our best helpe when their necessity shall require our assistance and reason charity and conscience shall binde vs to afford it §. Sect. 5 That they must be directed to right ends Thirdly as our labours must arise from these causes so they must bee directed to right ends As first and principally to Gods glory which in 1. Cor. 10. 31. all wee doe wee must labour to aduance Neither is God onely glorified when wee professe and practise religious duties but also when wee walk conscionably in our callings and with all diligence performe the duties required in them in obedience to his Commandements Secondly we must propound vnto our selues in them the good of the Church and Common wealth which wee are to preferre before our owne priuate and so carry our selues in all things as that we may be profitable members in these societies In which regard wee must not seeke to gaine by the common
place of paines labour and reserueth his Sabbath of rest for the world to come after wee haue finished our worke Heere we must worke in his Vineyard and the night of death must come before wee shall bee called to receiue our wages Heere wee must keepe our markes and there inioy the riches which wee haue gotten by our spirituall trading Heere wee must fight the Lords battels being couered with sweat and blood and there wee shall obtaine the Crowne of victory Finally heere wee must trauaile like poore Pilgrims and then take our ease when we haue finished our iourney and are come safe to our heauenly home Fourthly let vs call to minde the labours of the Saints which haue gone in this way before vs and especially of our Sauiour Christ himselfe who trauailed for our sakes not onely vnto wearinesse and sweat but euen vnto blood and not foolishly imagine that wee may take our ease and yet come timely and safely to the end of our hopes seeing our Sauiour hath told vs that the Kingdome of heauen suffereth violence Mat. 11. 21. and the violent take it by force and that wee must striue to enter into the Luk. 13. 24. straight gate with all earnestnesse and constancie because many shall seeke to enter and shall not bee able Lastly let vs consider the punishments denounced against those who idly sit still and refuse to trauell in the wayes of godlinesse For it casteth them into a deepe sleepe whereby all the operations of Gods graces are hindred yea it emptieth the sluggard of them all like him who wanting meate is famished with hunger According to that of Salomon Sloathfulnesse casteth into a deepe sleepe and Pro. 19. 15. the idle soule shall suffer hunger And as it depriueth him of all grace in this life so also of glory and happinesse in the life to come for hee onely must haue the wages who hath laboured in Christs Vineyard And contrariwise plungeth him into euerlasting death and destruction For the sloathfull and vnprofitable seruant must bee cast into outer Mat. 25. 26 30. darkenesse where shall bee weeping and gnashing of teeth And therefore if nothing else will mooue vs yet at least let vs take some paines in Gods seruice which being small and momentany shall bee euerlastingly rewarded that wee may escape the endlesse paines of hell For if wee cannot for a little while indure the kindly heate of the Sunne how shall wee bee able to suffer the skorching and tormenting flames of hell fire If wee are impatient of a little sweate and labour in the duties of Christianity and of our callings let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs. §. Sect. 8 Of wearinesse in well doing and how it hindreth vs in all Christian duties And first that which proceedeth from an ill disposition of the body The last impediment which hindreth vs in the duties of a godly life is wearinesse in well-doing which proceedeth from a twofold cause The first outward which is the ill disposition of the body to the performance of Christian duties proceeding either from externall causes as hunger thirst heate cold excessiue labour in worldly imployments and such like or from inward infirmities and diseases which make the body faint and feeble weake and vnable to take any paines in the duties of a godly life For seeing the soule vseth the body as its organ and instrument for the performing of all outward actions and seeing there is such sympathie and familiarity betweene them that they mourne and reioyce together hereof it must needs follow that when the body is indisposed to the duties of Gods seruice the soule is thereby vnfitted for them when the body is feeble and faint the faculties of the soule cannot be strong and vigorous in their actions and operations When the body is weary and full of paine it must needs affect the mind and much distract it in all good duties And finally when the toole and instrument is blunt and dull vnfit and vntoward the most cunning Artificer must needs be hindred and much faile in his curious workemanship For the remoouing of which impediment wee must vse our best indeuour that wee may haue a sound minde in a sound body and to vse all good meanes of diet and Physicke for the preseruing or recouering of our health and to auoid intemperance insobriety and excessiue labour about worldly imployments Yea wee must auoyd immoderation and excesse euen in the exercises of mortification as fasting watching and the rest For as luxuriousnesse delicacie and sloth doe weaken the body for want of exercise and intemperance and insobriety doe make it feeble and vnfit for any imployment so likewise the contrary extremes and ouer-rough and rigorous handling of it doe exhaust and consume the spirits and make it so weake and faint that it is ready to sinke vnder euery burthen And therefore wee must carefully obserue the meane and auoyd both extremes especially that vnto which our corrupt nature inclineth and carryeth vs whether it bee to sensuality which pampereth the body with excesse or will-worship Col. 2. 23. and superstition in not sparing of it which is not much lesse dangerous then the other although it bee nothing so common and ordinary For as if we would make speedy iourneys our Horse must neither be pampered nor starued seeing by the one he is made either resty or out of breath and by the other so enfeebled that hee will not be able to beare vs so is it with our bodies which carry our soules and therfore they must be vsed with like prudence and prouidence §. Sect. 9 Of wearinesse in well-doing arising from the auersenesse of our wils vnto good duties The second cause is internall which is the ill disposition of the minde and will being auerse vnto all good duties and vertuous actions and prone vnto all euill delighting in worldly vanities and pleasures of sinne and dis-affecting and lothing spirituall exercises as being wearisome and tedious difficult and troublesome to our corrupted nature The which is a notable impediment to our well proceeding in the wayes of godlinesse for either this vnwillingnesse causeth such wearinesse that it will make vs either not to enter into the Christian course or soone desist and returne againe into our former wayes of wickednes sensual delights or else it will make vs vnsettled and vnconstant in all good duties doing them onely by fits and flashes when the good mood of deuotion commeth vpon vs and neglecting them when other things which better please vs come in the way or finally it quencheth our zeale and feruour of loue vnto the duties of Gods seruice so that wee performe them weakely and wearily coldly and formally with much dulnesse and spirituall deadnesse The which impediments if wee would auoyd wee must labour and striue against this wearinesse and faintnesse in well-doing and indeuour all wee may to take
way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be
speaking peace and offering vnto vs reconciliation grace and saluation in Iesus Christ assuring vs vpon the condition of a liuely faith bringing forth the fruits thereof in vnfained repentance that all Gods gracious promises respecting this life and the life to come doe belong vnto vs. In which regard it is called glad tidings which cause euen the very feete of those that bring them Rom. 10. 15. Iohn 14. 27. to seeme beautifull vnto vs and the Gospell of peace which Christ himselfe first preached Peace I leaue with you my peace I giue vnto you not as the Ephes 2. 17. Luke 10. 5. 2. Cor. 5. 20. world giueth giue I vnto you Let not your heart be troubled neyther let it be afraide And when he had reconciled vs vnto God by his Crosse and slaine enmity thereby he came also and preached this peace vnto vs And afterwards sent his Disciples as his Heralds to proclaime it to all who by faith receiued it yea as his Ambassadours to beseech vs in his stead to be reconciled vnto God By which meanes when the peace of a good conscience is begunne in vs it is thereby more and more confirmed and increased as also by the vse of the Sacraments which being as seales annexed to the couenant of grace doe confirme our faith in God promises and so worke peace and ioy in our consciences out of this assurance that Christ and all his benefits are ours and that wee in him are reconciled vnto God §. Sect. 4 That a good conscience springeth from a liuely faith For neither the Gospell nor the Sacraments no nor yet Christ himselfe will bring vnto vs this peace of conscience vnlesse wee receiue and Heb. 5. 2. apply them by the hand of faith as the best salue will not heale vnlesse it be applied to the wound nor meate nourish vs vnlesse it be receiued into the stomake nor the purest water purge vs from our filth vnlesse we be washed in it But when this precious balsam is applied to our wounded consciences and when by the hand of faith they are washed in the Lauer of his precious blood then they are healed of the sores of sinne and being rified from the guilt punishment and power of it do speake peace vnto vs and are the messengers of such ioyfull tydings as cannot be damped with any worldly tribulation According to that of the Apostle Being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we Rom. 5. 1 2 3. haue accesse by faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely so but we glory in tribulation also c. Whereof it is that in the Scriptures faith and a good conscience are as the 1. Tim. 1. 19. cause and effect ioyned together so that one of them cannot miscarry in the storme of tentations but we shall make shipwracke of them both and together with our faith lose both our peace with God and our peace of conscience Wheras our assurance of faith will embolden vs to drawneere to the Throne of Gods grace with a true heart hauing our hearts sprinkled Heb. 10. 22. from an euill conscience and our soules washed with pure water But yet we must take heede that we doe not attribute that to the instrument which is peculiar to the principall cause nor imagine that faith by any vertue that is in it selfe doth purifie our consciences or worke peace in them For this it can no more doe then the hand it selfe can cure a sore by touching it or nourish the body and keepe it warme without food or clothes though it be the instrument to apply and put them on but it is onely our good Ionas which being cast into the raging Sea of our troubled consciences maketh them cleane and still it is the wood of his Crosse alone that is the vertue of his death and passion which being cast into these waters embitterd with the guilt of sinne that can make them to yeeld vnto vs the sweete and pleasant waters of ioy and consolation Although he will doe no more good to pacifie the stormes and sweeten the bitter torments of a raging conscience if he be not applied by a liuely faith then Ionas in the ship or the branches still growing vpon the tree and not at all cast into the tempestuous Sea and bitter waters CAP. XIIII Of the actions and effects of a good Conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings §. Sect. 1 That a good conscience speaketh goodnesse and peace only ANd so much of the causes of a good conscience both principall and instrumentall The next point to be considered is the actions and effects of it which are to speake peace and to testifie vnto vs truly and according to the Scriptures good and comfortable things as a Iudge acquitting and absoluing vs as an aduocate pleading for vs as a witnesse excusing and giuing euidence on our side and as a sure and faithfull friend admonishing vs that we may not fall or rebuking vs being falne that we may rise againe by vnfained repentance Where we are to consider what the conscience witnesseth and secondly the rule according to which it giueth testimonie The things which the good conscience speaketh and witnesseth are goodnesse and peace only neither is it the action of a good conscience properly to accuse and terrifie vs for sinne but to speake peace vnto vs and to iustifie vs as righteous not in our owne naturall righteousnes but in the righteousnesse of Christ applied by fayth which is most pure and perfect and in our sanctification and inherent righteousnes wrought in vs by the renewing of the holy Ghost which is but begun spotted and imperfect in this life but yet is growing towards purity and perfection and in the meane while hath the imperfections couered with Christs perfect righteousnesse and the spots and staynes of it washed away in his blood So that the good conscience is the peaceable conscience onely which witnesseth good things vnto vs as most neerly resembling the conscience of Adam in the first Creation whilst he remained in the state of innocency which onely iustified him and his actions and thereby comforted and strengthened him in Gods seruice and neuer accused or terrified him before his fall because he was pure and free from all taynt of sinne vnto which purity of Creation lost by transgression the holy Ghost reneweth the conscience by degrees vnto the highest whereof it attaineth when casting to accuse and terrify vs it iustifieth and excuseth vs before Gods Tribunall being then most good and perfect when as it is most quiet and peaceable so as we can say with Paul I haue liued in all good Acts 23 1. conscience before God vntill this day namely from the time of my first effectuall calling and conuersion §. Sect. 2 That a good conscience
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
6 That we must not vndertake too many things at once The third rule is that we doe not cumber our selues with too many businesses at once but that wee orderly proceed from one duty to another not vndertaking a new imployment till we haue brought that which we had first in hand to some good effect For as nature intendeth not many things at once because being of finite vertue and operation it cannot compasse and atchieue them all together but vniteth all its forces and vigour that it may perfect that at which it chiefly aymeth so vpon the same reason grace followeth the same course and because our vnderstanding is but of small capacity and extent and cannot without confusion comprehend many things at the same time and our wills weake and vnable to make sound and good choyce when as they are troubled with confused variety of many obiects and the zeale and ardency of our affections much weakened and cooled when as they are distracted and diuided betweene many things desireable and finally the wit dulled the spirits spent and the body tyred when as they are exercised about more imployments then by their vertue and vigour they can atchieue therefore it chuseth this as the best course to doe one thing after another and vndertaking the best and most necessary duties in the first place not to thinke of or affect another vntill that bee brought vnto some perfection For as the fire lying together giueth great heate but being scattered abroad soone goeth out and the Riuer running in the same current is of such force that nothing can stop it but being diuided into many little streames and riuelets becommeth weake and of little strength so if the fire of our zeale bee vnited about one obiect or Christian duty it vvill bee able to atchieue it with great feruencie and the streame of our deuotion running wholly in one course and current will bee of such force that nothing shall bee able to diuert or hinder it but let them bee scattered and diuided about multitudes of imployments at the same time and their heate will be abated and their strength so weakened that they will not be able to bring any one good duty to any reasonable perfection §. Sect. 7 That we must not busie our selues in other mens matters The fourth rule is that wee bee not busie and curious in prying into the liues of other men and spying out their infirmities nor strict and seuere in censuring and condemning their faults and imperfections when wee haue taken notice of them For hee that vndertaketh much businesse abroad must of necessitie neglect his owne at home hee that is curious in searching and examining other mens manners will finde no time to looke into his owne The which wee see daily verified by wofull and lamentable experience in many Professours of these times who spend all their zeale in censuring of others and in exclaiming against the corruptions of the times the disorders in the Common-wealth the faults of Gouernours Ciuill and Ecclesiasticall the defects and blemishes of the Church and in the meane time are cold and negligent in searching out their owne sinnes in reforming their owne manners and in the duties of sanctification and of a godly life The vvhich is oftentimes done not so much out of a true mislike and hatred of others vices and corruptions for then they would make speed to pursue Nulli nunquam omnino detrahas nec aliorum vituperatione te laudabilem videri velis Magisque vitam tuam ordinare disce quà m alienam carpere Hyer ad â—elant and subdue them with greater detestation in themselues out of a feeling experience of the manifold euils which they bring vpon them but to magnifie their owne zeale vvhich will not suffer them with any patience to tolerate such faults and corruptions to disguise and hide their owne vices vnder this shew of misliking others sinnes and to commend themselues and get the name of forward Christians by dispraising those who come farre behind them in outward shew But if wee would make any good progresse in the wayes of godlinesse wee must bee more diligent in reforming our owne liues then in censuring other mens and in vsing all good meanes which may furnish vs with sauing graces and further vs in all good duties then in spying out how farre others come short in them and in censuring them for these defects For as it is not the way of thriuing in our worldly estate to sit still and exclaime against others ill husbandry but diligently to follow our owne businesse so it is no course to grow richer in grace and in the fruits of godlinesse to censure and inueigh against others as vnthriuing Christians but carefully to looke vnto our owne estate and to vse all good meanes whereby wee may better it Yea in trueth this supercilious pride in ouer-weaning our owne gifts and censuring and condemning other mens defects mooueth the Lord oftentimes to withdraw from vs those graces and good parts which wee seeme to haue whereby wee are disabled either in substance or shew to proceed in any Christian course and oftentimes ouertaken with some foule sinnes to the end that being humbled in the sight of our owne frailty wee may become the more charitable towards others and ceasing to pry into their infirmities wee may vvith all our indeuour seeke to amend our ovvne liues §. Sect. 8 That we must take heed lest daily vse of Christian duties make vs cold and formall in them The fifth rule is that wee carefully take heed that through the daily vse of Christian and religious duties they doe not become cold and formall and performed rather for custome then conscience sake doing them still because wee haue long done them rather then out of a liuely sense of their profit and necessity like those who goe to feed not because they haue any appetite to their meate but because it is dinner time and betake themselues to rest not in regard that they finde themselues sleepy but because their ordinary time is come of going to bed But let the same causes which mooued vs first to vndertake them mooue vs still to continue in them namely the loue of God and obedience to his Commandements an earnest desire to glorifie him by doing the duties of his seruice and so to carry our selues as that wee may please him in all things and haue both our persons and actions accepted of him that wee may heereby adorne our profession edifie our brethren by our good example bee more and more inriched with all sanctifying and sauing graces strengthened to all good duties and so more and more assured of our owne saluation For if wee bee not still mooued by these causes and considerations to performe the duties of Gods seruice but doe them in an ordinary course and neuer thinke why nor to what end we shall soone grow cold and formall seruing God after such carelesse and negligent manner as that neither wee nor
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
our seeming wisedome be not foolishnesse and that wee mistake not the stained cloth of our imperfect obedience for the pure white linnen of perfect sanctity and so grosly abuse our selues for if a man thinketh Gal. 6. 3. himselfe to be something when he is nothing he is deceiued and coozeneth himselfe of his owne saluation With which deceit it is easie to be ouertaken with proud Iusticiaries by reason of our selfe-love if wee doe not often and seriously examine our selues according to the perfect rule of Gods Law and in this cleere Looking-glasse behold our blemishes and the manifold wants and imperfections of our best actions Furthermore the necessity of this examination heereby appeareth in that the neglect thereof is the cause of all sinne For what is the reason why men rush headlong into all manner of grosse and notorious wickednesse Why they blaspheme Gods holy Name for no worldly aduantage but vpon meere vanity Why they displease God and disable themselues vnto all duties of his seruice by surfetting and drunkennesse without any gaine yea to the discredit of their persons and ruining of their estates Why they commit filthinesse and vncleannesse thereby weakning their bodies and shortning their liues and why they continue in these and many such sinnes with impenitency and hardnesse of heart Surely not so much through the ignorance of their mindes or because their iudgements are not conuinced that these are grieuous sinnes which for the present draw Gods fearefull plagues vpon them and will heereafter be punished with euerlasting death For they heare these things daily sounding in their eares in the Ministery of the Word and see fearefull examples and presidents continually of them in others who haue liued in the like wickednesse But because though they haue sight and knowledge yet they haue no vse of it the deuill hauing so hud-winkt and blind folded the eyes of their minde that they neuer examine their state nor consider with themselues what they doe whither they are a going nor what will be the issue and end of these things And so like hooded Hawkes are carried quietly by the deuill into all wicked courses which leade them to destruction §. Sect. 4 The former point prooued by the Scriptures Esa 1. 3. And this is manifest by the Scriptures which in many places shew that men commit many of their sinnes and liue in them without repentance because they examine not their estate nor enter into due consideration what they doe Thus it is said that the cause of the Israelites vngratitude and rebellion against God was because they did not consider either Gods goodnesse and bounty nor their owne wickednesse and the manifold euils which thereby they brought vpon themselues That the cause why many of them followed drunkennesse and sported themselues in this sinne with all sensuall delight was because they regarded not the worke of Esa 5. 11 12. the Lord neither considered the operation of his hands That they forsooke the Lord and worshipped stockes and stones the works of their owne hands Esa 44. 19. because none considered in their hearts the vanity of Idols and that themselues had made them of the same tree wherof they had burned a part and conuerted other parts of it to other vses That the cause of Babylons insolency pride wherby they tyrānized ouer Gods people was because they did not cōsider that God had made them only scourges rods to correct his people which hauing done he would cast thē into the fire which things Esa 47. 7. 57. 11. they did not lay to heart nor remember the latter end namely their destructiō and the deliuerance of Gods people And as neglect of this consideration is the cause of sinne so also it exposeth vs to fearefull punishments for if we will not iudge our selues we shall be iudged of the Lord if we forget his Iudgements and neuer thinke of them hee will rub our memories and helpe vs to recouer our lost wits by whipping vs like Bedlems and making vs sensible by smart who were insensible of reason Thus the Lord saith that the whole Land was made desolate because no man laid it to Ier. 12. 11. heart And thus he threatneth the Israelites that because they did not remember and consider his former mercies and their owne sinnes and vnworthinesse therefore he would recompence their wayes vpon their head and Ezek. 16. 43. make them to know him by his Iudgements when as his mercies would not make them acknowledge him Lastly this may shew vs how necessary this examination is seeing it must of necessity bee done either in this world or the world to come For all shall render a reckoning of all that they haue done in the flesh and therefore if wee doe not examine and iudge our selues heere God will examine and condemne vs heereafter If we doe not call our selues to account in this life when as finding our selues short in our reckonings we haue time to sue through the Mediation of Christ for the pardon of our debts and to procure a generall acquittance and discharge we shal be accountant to Gods Iustice at the day of Iudgement when the Day of grace and saluation being past there will bee no place for procuring of pardon but being much indebted and hauing nothing to pay we shall be cast into the prison of outer darkenesse without hope of mercy or deliuerance from that endlesse misery Which fearefull Iudgement and condemnation if we would auoyd let vs heere whilst the Day of saluation lasteth examine iudge and condemne our selues that wee may turne from our sinnes by vnfained repentance and so hauing Christ to be both our Aduocate and Iudge we shall then escape Gods seuere and strict Iudgement seeing he will answere for vs and our examination and iudgement being already dispatched in this life nothing shall then remaine but that he our Iudge should pronounce the sentence of absolution and enter vs into the full fruition of that heauenly happinesse and euerlasting ioyes of his Kingdome which by his death and merits he hath purchased for vs. CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God §. Sect. 1 That we are alwayes in Gods presence THe fourth priuate meanes of a godly life is with Enoch to walke with God that is to set our selues in his presence alwayes Gen. 5. 22. remembring that he is with vs hearing all our words and beholding all our actions yea euen the very secret thoughts of our hearts And that not as an idle spectatour but as a righteous Iudge who is both able and willing to reward vs bountifully if wee doe well and to punish vs seuerely if wee doe euill Wherein wee haue holy Dauid for our example who professeth that hee Psal 16. 8. did set the Lord alwayes before him Which that wee may imitate let our iudgements first be thorowly informed in this truth that howsoeuer God keepeth his chiefe
before at large The fourth dutie is reprehension whereby we rebuke those that wittingly fall into sinne and wilfully continue in it without amendment The which the Apostle requireth where he chargeth vs to haue no fellowship with the vnfruitfull Epe 15. 11. workes of darkenesse but to reproue them rather implying that if wee see sinne in our brother and doe not rebuke him for it hauing a calling thereunto wee haue communion and fellowship with him and are accessary to his sinnes The right course of performing which dutie our Sauiour plainely setteth downe If thy brother shall trespasse against Matth. 18. 15. thee goe and tell his fault betweene thee and him alone and if he shall heare thee thou hast gained thy brother c. Which dutie if wee neglect we hate our brother in truth whatsoeuer shew we make to the contrary and doe nothing hereby but discouer our selfe-love which maketh vs loth to trouble our selues in so vnpleasant a businesse and suffer others rather to perish in their sinnes then wee will venter the alienation of their hearts from vs by giuing them any distaste And this reason the Lord vseth to presse this duty Thou shalt not hate thy brother in thine heart Leu. 19. 17. but thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him The fifth dutie is exhortation whereby wee incite and prouoke others vnto all duties of godlinesse pricking forward those which are dull and sluggish dehorting and disswading from vice and sinne those that are in danger to fall into it and incouraging those who runne well in the Christian race that they may continue faithfull and hold out vnto the end And vnto this the Apostle perswadeth vs Exhort one another dayly while it is called to day lest any of you be hardned through the deceitfulnesse Heb. 3. 13. of sinne The sixth dutie is consolation whereby wee strengthen the weake hands and feeble knees and refresh with seasonable Heb. 12. 12. comforts those which are ready to faint vnder the waight of their afflictions And this the Apostle requireth of all Christians Comfort 1. Thes 5. 11 14. saith he your selues together and edify one another euen as you doe and againe Comfort the feeble-minded support the weake be patient towards all men Reioyce with them that reioyce and weepe with them that weepe be of the same Rom. 12. 15. minde one towards another for it is an ease to those that are in misery to haue companions of their griefe and the heauiest waight is made more tolerable when as it is borne by many shoulders The seuenth duty is counsell whereby we aduize those who doe not know of themselues what to doe in the best course which is an excellent office to bee performed by those whom God hath indued with wisedome and sound iudgement towards them who are weake and defectiue in these gifts Yea in truth it is very profitable when it is giuen by those which are of equall parts yea oftentimes by those who are much inferiour vnto vs as we see in Abigails counsell to Dauid because lookers on being free from all preiudice and passion can see more cleerly then those who are interessed in the busines though at other times more quick-sighted pride selfe-loue and vnruly affections corrupting and blinding their iudgement and mis-leading them out of the right way The last duty tending to further one another in godlinesse is good example by which shining before them in the light of an holy conuersation we doe not onely shew them the wayes of righteousnesse but also as it were by the hand leade them in it And vnto this our Sauiour exhorteth Let your light so shine before men that seeing Mat. 5. 16. your good workes they may glorifie your Father which is in heauen And the Apostle Peter Haue your conuersation honest among the Gentiles that 1. Pet. 2. 12. and 3. 1. whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And so much concerning the ordinary helpes and meanes whereby wee may be inabled and furthered in all the duties of a godly life CAP. XXXIII Of extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing §. Sect. 1 Of solemne thankesgiuing what it is and when to be performed HAuing intreated of the ordinary meanes of a godly life it now followeth that we say something of the extraordinary which are such as are to be vsed vpon extraordinary occasions when God offereth them vnto vs. And these are specially two the first is holy feasting wherein we returne vnto God thankes and praise for his speciall blessings and benefits the other an holy fast wherein we doe after an extraordinary manner humble our selues before him in the sight and sense of our sinnes or some afflictions which they haue deseruedly brought vpon vs. Concerning the former I shall not need to say much seeing I haue already spoken of it and am here onely to shew what extraordinary thankes and praise we are to returne vnto God when as we are stirred vp thereunto by some extraordinary and speciall benefit The which is the same thanksgiuing spoken of before performed in a solemne special maner for some great extraordinary fauour of God shining cleerly in some more then vsuall benefit receiued as it were from his owne hand when in respect of secondary causes we could not so much as hope for it and in regard of our sinnes and vnworthinesse we had good cause to expect the contrary As when God hath magnified his wisedome power and goodnesse vnto vs in some wonderful deliuerance from some dreadful and desperate danger threatening imminent destruction or out of some grieuous calamity into which we are already plunged when as we could not reasonably expect helpe and safety from our owne meanes or the assistance of any creature but from God alone to whom nothing is impossible or in bestowing vpon vs some positiue benefit of great vse and worth when vpon the former considerations we could conceiue small hope that euer we should haue inioyed it Of the former we haue diuers examples in the Scriptures As in that solemne thanksgiuing rendred vnto God by the people of Israel for their freedome out of the Egyptian bondage and for drowning their enemies in the red Sea for which Moses Miriam with the rest of the people Exod. 15. men and women reioyce before God and sing vnto him songs of deliuerance The which they yeerly renewed in a most solemne manner in the celebration of the Feast of the Passeouer wherein they litterally magnified Gods mercy for that temporary deliuerance and typically for their spirituall Redemption from sinne Satan and all other enemies of their saluation by the true Paschall Lambe the Messias who was to bee slaine and offered to God his Father as a propitiatory sacrifice and all-sufficient price of Redemption
in vaine lest in that great Day of accounts the blood of these men who haue perished by their euill example be required at their hands Let them remember that counterfet piety is double iniquity that the hypocrite shal be cut off his hope perish that the seeming holy Pharise is much more odious in Gods sight then Publicanes and open sinners seeing they more dishonor God disgrace his holy truth then any other Finally that God wil be honored in all those that draw neere vnto him either by rewarding their sincerity or punishing their hypocrisie and that aboue all others the hypocrite shall be assuredly plunged into that bottomelesse Gulph of hellish condemnation in which regard when our Sauiour speaketh of the vndoubted punishments of desperate sinners he vsually saith that they shall haue their portion with hypocrites in outer darkenesse where shall be weeping and gnashing Matth. 24. 51. of teeth Those also who are not yet called and regenerate are to be admonished as they tender the euerlasting saluation of their soules that they doe not suffer themselues to be hindred and discouraged by this scandall of the euill liues of hypocrites and weake Christians from the profession of Gods true Religion and the practice of holy duties And to this purpose that they ascribe these enormities or frailties to any thing rather then vnto the profession of the truth or the outward practice of it in any Christian duties of Gods seruice As namely to the malice of the deuill who with his tentations assaulteth professours with more hellish policy fury then other men because their sins fals doe most dishonor God and blemish the beauty and brightnesse of his shyning truth to the wily spite of worldlings who with all their indeuour intice or compell those that make any shew of Religion to accompany them in their wicked courses that they may countenance their actions by their examples or escape their admonitions and reprehensions when as they are now become alike faulty Or to their deepe and poysonous corruptions which notwithstanding their outward profession doe still lye secretly lurking in their hearts which cause them to breake out into those sinnes which their owne consciences inlightened with Gods truth doe vtterly condemne Neither can they with more shew impute their scandalous sins and foule falls to the iust and pure Religion professed by them then the crookednesse of the worke to the right and perfect squire or the foulenesse of their hands to the pure cristall fountaine which if it were rightly vsed would wash and make them cleane For what are all their faults but crooked aberrations from this straight way of truth What are they but such sinnes as are continually condemned and beaten downe in the preaching of the Gospell For how can they haue any incouragement to goe on in their wickednesse by their often hearing of Gods Word wherin his fearfull Iudgements are daily denounced against all those who liue in their sinnes And therefore accursed be that foule mouth if it bee not washed in the teares of vnfained repentance that dare belch out such a blasphemie against Gods holy truth as to say that if there were lesse preaching and hearing of the Word there would be more obedience towards superiours and more loue and charity towards equalls and inferiours And likewise thrice vnhappy they who will so stumble at this stone of offence cast into their wayes by the euill liues of hypocrites as that they refuse to take vpon them this holy profession or to bring forth better fruits then they in their Christian practice As if all should refuse physicke because some dye that take it or wholsome food because some who haue their stomackes full of corrupt humours are not nourished thereby but becomming more sicke doe presently cast it vp againe without profit Finally let no weake Christians bee discouraged by the euill liues of hypocrites from making open and bold profession of Gods truth and bringing forth the outward fruits of it in the practice of all Christian duties because they would not be thought like vnto them For what were this but to deny Christ before men because we would shun their reproches and to be in truth impious in the neglect of Christian duties because we would shunne the suspicion of hypocrisie What were this but to esteeme more of the vaine and false censures of prophane worldlings then of the approbation which our good actions and holy duties shall haue from God and a good conscience What were this but to refuse to be Gods true treasure and pure gold because there are in the world many counterfeit slips to grow in his field and to lye in his barne like good wheat because there are tares in the one and chaffe in the other What were this but to giue ouer our lawfull callings and honest labours in them because there be some of the same trade that discred it themselues and their calling by their fraudulent and deceitfull dealings But if this preuaile with vs let vs also be ashamed to eate wholsome food because some haue surfeted on it or to drinke such drinkes as others haue abused to drunkennesse Yea rather because others haue disgraced the pure and true Religion which we professe by their wicked liues let vs who are sincerely minded make open profession of it that we may adorne it by our holy conuersation for the more it is blotted and blemished with their fruits of iniustice the more it needeth the hands of innocents to wash and restore it to its natiue purity And thus much of that scandall which ariseth from the euill liues of hypocrites of that which is caused by the bad example of euill Ministers I haue before spoken and therefore refer the Reader to that which hath been said CAP. IX Of the impediments of a godly life arising from the flesh and first such as arise from the intellectuall faculties §. Sect. 1 That the most dangerous impediments arise from our owne corrupt flesh IF there were no other or greater impediments to hinder vs in the wayes of godlinesse then those which are already handled yet were there no cause why we should flatter our selues with a vaine conceit that we may goe forward in this course with much ease as being a thing so slight and ordinary that the atchieuing of it needeth little care and small indeuour But how much more will this fond opinion vanish and the necessity of vniting all our forces cleerly appeare for the attaining vnto any perfection in spirituall graces and the outward practice of them in the duties of a godly life if we further consider that there are many more and far more dangerous impediments which arise from our sinfull flesh and the inbred corruption of our polluted nature the which is so auerse and contrary vnto the sincere and spirituall seruice of God that nothing in the world seemeth more irksome and tedious vnto it In which regard wee can no sooner set our selues seriously
him by an absolute faith when there is no reason for it but wee must examine his tentations by the rule of Gods Word which will easily discouer the fraud weakenesse and maliciousnesse of them For nothing giueth Satan more aduantage against weake Christians then their readinesse to giue credit to his tentations without bringing them to the touchstone of Gods Truth Fourthly if Satan taketh aduantage from the humour of melancholy abounding in vs to fill and fraught our hearts with these scruples feares we must vse the helpe of the skilfull Physician for the remouing of this cause that so the effects may cease And withal aske the counsel of some iudicious faithful Diuine who may direct vs in our wayes resolue our doubts vpon whose iudgement grounded vpon Gods Word we must more rest then vpon our owne weake conceit and opinions especially being thus blinded with those blacke and foggie mists which false feare and melancholy haue cast before them Fifthly wee must labour to haue our hearts possessed and replenished with the true and filiall feare of God springing from Faith and Loue whereby we shall be made zealous in Gods seruice and then there will be no roome for these Panicke and superstitious feares nor any aduantage giuen to Satan of seazing vpon vs with his suggestions Lastly we must carefully take heed that we doe not yeeld our selues ouer to be ruled by these scruples and feares either to doe or not to doe any thing because of some euill threatned but in things indifferent it is our best course to resist the tentation by doing the contrary to that which is suggested if Christian prudence tell vs that it is conuenient all circumstances considered And in things lawfull or vnlawfull we are to performe or omit them not out of scrupulous feare of any euils threatned by the tempter from which God is al-sufficient to shield vs but in obedience to God because he in his Word hath commanded or forbidden them §. Sect. 3 That carnall feare is a great hinderance vnto godlinesse and the meanes to be freed from it Secondly we are hindred by carnall feare in the duties of a godly life whilest thereby we are mooued to thinke that we shall neuer be able to performe them though we vse all our indeuour or if we haue begunne well yet we shall neuer hold out vnto the end by reason of our owne frailties and infirmities the afflictions and troubles which crosse vs in these courses and the manifold and malicious tentations and persecutions which are raised against vs by the enemies of our saluation By which feares our mindes are troubled our hearts vexed and turmoyled our courage quailed our resolutions weakned and we vtterly disabled and discouraged from entring into this course of Christianity when as we haue little or no hope of proceeding continuing inâ—â— vnto the end that we may be saued The which tentation is much strengthened when we see the many faintings and faylings of others that haue gone before vs who professing Christianity haue either neglected the duties belonging to it or performed them to little purpose in a cold formall carelesse maner and in the end haue wholy desisted returned back to their old prophanenes Which impediment if we would remoue we must know that neuer any did seriously sincerely seeke God in the waies of his commandements but they haue assuredly found him And therfore we must not be discouraged with the faylings and relapses of hypocrites temporaries if our owne conscices testifie vnto vs that we labour to serue and please God in the vprightnesse of our hearts Secondly our faintnes and weaknesse must not discourage vs from entring into and proceeding in the waies of godlinesse seeing we walke not in our owne strength but by the power of God assisting vs nor by vertue of our own resolutions indeuours but of Gods gracious and free promises made vnto vs in Christ that he will not onely iustifie but also sanctifie vs free vs as well from the corruption of sin as the guilt and punishment The which if we apprehend by a true liuely Faith we shal be able to ouercome all difficulties and to serue God in some good acceptable maner as I haue more fully shewed in the beginning of this Treatise Finally we need not to feare our perseuerance in the duties of godlinesse vnto the end if disclayming our owne strength we rest and rely wholy vpon Gods power and promises seeing he is able and al-sufficient to perfect that good worke which he hath begunne to enable vs likewise who are impotent in our selues to doe all things necessarie for his glory and our saluation Phil. 1. 6. 4. 13. Ioh. 10. 28. Rom. 8. 35 36 38. through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill the world and our owne flesh so that all the power of hell the prosperity or persecutions of the world nor any thing else whatsoeuer shall be able to separate vs from the loue of God or to put out and extinguish our loue of him in our hearts or to hinder our proceeding in the wayes of godlinesse vntill by walking in them wee attaine vnto euerlasting ioy and happinesse §. Sect. 4 That carnall sorrow is an impediment to a godly life Againe we are much hindred in the duties of a godly life by carnall sorrow and lumpish heauinesse For if as the Apostle saith 2. Cor. 7. worldly sorrow causeth death both in respect of the life of grace and glory then must it needs also disable vs vnto all actions of life being made as vnfit for them hereby as a man in the state of death to performe any works of the liuing Now this heauines excessiue sorrow ariseth from diuers causes as first from the sight sense of our innumerable grieuous sins when as it is not mixed with faith the loue of God but meerely ariseth out of seruil feare self-loue apprehending Gods terrible Iudgments against vs for our sins Secondly from the imperfection in our sanctification whereof it is that our vnmortified corruptions doe rage sway in vs disabling vs vnto Gods seruice and making vs prone vnto sin That the duties which we performe are so ful of wants weaknesses that we can with no coÌ„fort looke vpon them That the graces of Gods Spirit are imperfect continually assaulted with our contrary corruptions our faith with doubting our affiance with diffidence our humility with pride our repentance with security and hardnesse of heart and so in the rest Thirdly from our weaknesse in faith perswading vs of the remission of our sinnes and of our reconciliation and peace with God Fourthly from spirituall desertions whereby God estrangeth himselfe from vs and seemeth to haue left and forsaken vs. Fifthly from our fainting and failing in the waies of godlinesse and often relapses into sinne Sixthly from our manifold and sharpe afflictions which
saith that the redeemed of the Lord shall returne and come with singing vnto Sion and euerlasting Esa 51. 11. ioy shall be vpon their heads they shall obtaine gladnesse and ioy and sorrow and mourning shall flee away They are called to the Marriage of the Math. 22. 2. Kings Sonne and feasted with a delicious banquet of his speciall fauours and none but they haue communion with Christ that they may reioyce Cant. 2. 4 5. and solace themselues in the fruition of his loue They and none besides are iustified of Gods free grace through the righteousnesse and obedience of Iesus Christ and therefore haue cause to be of good comfort seeing Math. 9. 2. their sinnes are forgiuen them So the faithfull professe that they would greatly reioyce in the Lord and that their soules should be ioyfull in their God Esa 61. 10. because he had clothed them with the garment of saluation and couered them with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels They also haue cause aboue all others of ioy and reioycing in that they are reconciled vnto God by Iesus Christ and are at peace with him and with their owne consciences Rom. 5. 1 3. in which respect they haue iust cause of glorying in their tribulations for this peace with God passeth all vnderstanding and his loue is Phil. 4. 7. Cant. 1. 2. better then wine refreshing and cheering our harts more then all the cold qualmes of worldly crosses can daunt and dismay them seeing by Gods loue towards vs and our loue towards him wee haue this priuiledge that all things shall worke together for our good They alone haue the Spirit of Rom. 8. 28. God dwelling in them which worketh in their hearts this spirituall ioy Gal. 5. 22. and by vniting them vnto Christ and through him vnto God his Father the Authour and Fountaine of all goodnesse blessednesse and ioy doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and Esa 51. 12. glorious in the fruition of all happinesse through this sweet and happy communion Finally the faithfull onely who serue and please God haue hope and assurance of eternall blessednesse in the Kingdome of heauen when all teares being wiped away from their eyes they shall bee comforted Apoc. 21. 4. after their mourning and after their weeping laugh and reioyce For Math. 5. 4. the Lord will shew them the path of life and cause them to inioy in his presence Luk. 6. 21. fulnesse of ioy and at his right hand pleasures for euermore In which regard Psal 16. 11. the godly in this assurance of faith haue as much greater and better cause of reioycing aboue all worldlings who abound in their present possessions of earthly wealth and wallow themselues in voluptuous pleasures as a young heire in his nonage who expecteth the inheritance of some goodly Lordship or if you will some great and glorious Monarchy hath more cause of reioycing then a poore cotager in a silly tenement in which for the present he dwelleth but yet onely holdeth it at the Landlords pleasure For there we shall haue riches and treasures which Mat. 6. 19 20. cannot rust with canker nor we be robbed of them by theeues there are honours subiect to no blemish of disgrace and pleasures for euermore In all which respects let the righteous be glad as the Psalmist exhorteth let Psal 68. 3. them reioyce before God yea let them exceedingly reioyce And that not by fits and flashes but at all times and vpon all occasions according to that of the Apostle Reioyce euermore Neither is there any time vnseasonable for 1. Thes 5. 16. the spirituall ioy of the righteous so long as they haue the face and fauour of God shining vpon them which is all-sufficient in it selfe to turne all their mourning into mirth and their sorrow into gladnesse euen when they are sore pinched and pressed with the waight of their afflictions and cause them to reioyce inwardly in their hearts when their cheekes are bedewed with their teares Heerein quite contrary to the wicked who reioyce in the face but not in the heart whereas the faithfull 2. Cor. 5. 12. doe inwardly glory euen in their tribulations which notwithstanding being bitter and vnpleasant to the flesh do make them to discouer nothing but griefe in their outward countenance Yea sorrow for sinne it selfe when as wee mourne as a man mourneth for the death of his onely sonne and first borne doth not abate our spirituall ioy yea in truth it doth much increase it for this godly sorrow worketh repentance to saluation not to 2. Cor. 7. 10. be repented of and causeth the true Christian exceedingly to reioyce in that he can heartily grieue because by his sinnes hee hath displeased his God And this trembling in the sight and sense of our sinnes and the Iudgements of God due vnto them may through faith assuring vs that by Christ we are freed from them be ioyned with inward gladnesse according to that of the Psalmist Serue the Lord with feare and reioyce Psal 2. 11. with trembling §. Sect. 7 An admonition to the faithfull to lay hâ—ld on this ioyfull priuiledge and to shake off sorrow and sadnesse By all which it appeareth that godlinesse doth not depriue any of ioy and gladnesse yea rather the more godly we are the better right and title we haue vnto it and may iustly exceed all others as much in mirth and cheerfulnesse as we haue in vs more then they the causes of all sound and solid reioycing The which as it should perswade all who are yet vnresolued to enter without delay into this Christian course that they may attaine vnto this high and excellent priuiledge and not suffer themselues to be any longer discouraged with this vaine and false conceit that they must leaue all their chiefest ioyes when they leaue and forsake the pleasures of sinne so should it mooue those who haue a desire and purpose to serue and please God to lay hold of this ioyfull priuiledge seeing God freely offereth it vnto them and not any longer to please themselues with their melancholike dumpes and affected sadnesse as though they were greatest proficients in mortification when they most exceed in lumpish heauines which needs to be mortified as well as any other carnall affection that in stead thereof our hearts may bee replenished with spirituall ioy For hereby they doe not onely exceedingly discredit and disgrace a godly life and by casting vpon it this false aspersion of sorrow and sadnes discourage others from entring into it but also make it to become so tedious and troublesome harsh and vnpleasant that they cannot proceed in it without much vncomfortablenesse nor performe the duties of Gods seruice with any cheerfulnesse and delight when as their spirits are dulled and deaded with this mournfull and deiected heauinesse
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings
221 2 Their obiection answered who pretend want of leasure to pray 222 3 That before we pray we must vse preparation and what is required vnto it 223 CAP. XIIIâ— Of such things as are required as essentiall vnto prayer 225 Sect. 1. That we must pray in truth with attention and not with wandring thoughts 225 2 The meanes hereof 226 3 That wee must pray with our vnderstandings 227 4 That wee must pray in faith 228 5 That we must pray in humility with reuerence and feruency 229 CAP. XV. Of the circumstances of Prayer their quantity and quality 230 Sect. 1. Of our gesture and voyce in prayer 230 2 That we must not affect prolixity and superfluity of words in prayer 231 3 Of the quality of our prayers 233 CAP. XVI Of the forme and methode which are to bee vsed in our Prayers 233 Sect. 1. Of formes of prayer set downe by others 233 2 Of formes of prayer inuented by our selues 234 3 Of conceiued prayers and how farre foorth they are commendable 235 4 What methode is best in disposing the parts of our prayers 236 5 What duties are to be performed after we haue prayed 237 6 Of the time in the Morning when wee are to vse our priuate Prayer 238 7 Of prayer with the rest of the family 239 CAP. XVII Of singing Psalmes and reading the Scriptures in the family 240 Sect. 1. That singing of Psalmes is inioyned in the Scriptures and practised by the faithfull 240 2 How we may sing Psalmes in a right manner 241 3 That wee must diligently reade the Scriptures and the great profit of this exercise 242 CAP. XVIII Of our daily exercise in the duties of our callings and of diuers vertues required in them 243 Sect. 1. That wee must make choyce of lawfull callings 243 2 That we must be regenerate before we can serue God acceptably in our callings 244 3 That wee must performe the duties of our callings in faith 245 4 That the duties of our callings must proceed from loue 245 5 That they must bee directed to right ends 246 6 That they must bee done in a right maner and first with heauenly minds 246 7 That they must bee sanctified by the Word and Prayer 247 8 Of the vertues which must accompany vs in the duties of our callings 248 CAP. XIX Diuers reasons to perswade vs to bee faithfull and diligent in the duties of our callings 251 Sect. 1. That God hath ordained man to labour and in many places of the Scriptures hath strictly inioyned it 251 2 That it is Gods Ordinance that wee should labour in our callings 252 3 That God blesseth the diligent with many benefits 253 4 That the Lord abhorreth idlenesse and negligence and seuerely punisheth it 254 5 That idlenesse is the cause of innumerable sinnes 254 6 That it maketh vs liable to many punishments 256 CAP. XX. That all persons without exceptions are bound by Gods Law to walke painefully in the workes of their callings 257 Sect. 1. That the former reasons bind all men to painefulnesse in their callings 257 2 That Gentlemen haue no priuiledge to bee idle and how they should spend their time 258 3 That the poorer sort must labour painefully in their callings notwithstanding that the badnesse of their Trades afford small earnings 259 4 That the impotent are not bound to labour but may with good conscience take their ease 261 CAP. XXâ— Of Recreations which are not onely lawfull but also profitable and necessary if we bee exercised in them according to Gods Word 262 Sect. 1. That we cannot continually bee exercised in the workes of our callings 262 2 What lawfull recreation is and that it may be vsed with good conscience 263 3 That recreations are profitable and necessary 264 4 That we must make choyce of such recreations as are lawfull and what they are 265 5 Whether it be lawful to play at games which stand vpon hazard and chance 267 CAP. XXII Of diuers cautions which ought to be vsed in all our recreations 269 Sect. 1. That recreations must bee vsed with moderation in respect of our loue of them 269 2 That moderation must be vsed in respect of time 270 3 That recreations must bee so vsed as that they may refresh the body not pamper the flesh 271 4 That in our recreation we must auoyd giuing of offence 271 5 That all due circumstances must bee obserued in our recreations and what they are 272 6 That we must in our recreations consort our selues with good company 274 7 That we must take heed lest our recreations steale our hearts from God 274 CAP. XXIIâ— The last caution is that our recreation be a liberall exercise and not for sordid gaine 273 Sect. 1 That greedy gaming for gaine is vnlawfull 275 2 Whether it bee simply vnlawfull to game for money 275 3 A serious admonition that none abuse their liberty in recreations of this nature 278 CAP. XXIIIâ— Of the duties which ought daily to bee performed at our meales 279 Sect. 1 That wee ought to take speciall care of our carriage at our meales 279 2 Of the duties which ought to be performed before we eate and first that we must sanctifie the creatures to our vse by the Word 280 3 That wee ought to sanctifie the creatures to our vse by prayer and thanksgiuing 280 4 Of some short meditations before we eate 282 5 Of the duties which ought to be performed at our meales and first that we vse the creatures with temperance and sobriety 283 6 That we must be temperate and moderate in respect of the quantity of our meats and drinkes 284 7 Other directions concerning the quantities of our meates and drinkes 286 8 Of moderation in respect of the quality of our meates 287 CAP. XXV Of diuers other duties which wee ought to performe at our meales 289 Sect. 1 That wee ought to bee content with our allowance 289 2 That we may be merry at meales 289 3 Of our conferences and discourses at our tables 291 4 Of the choyce of our company at our meales 292 5 Of the manifold abuses of our feasting one another 293 6 That after our meales wee must shew our thankfulnesse by praising God 295 CAP. XXVI Of the duties which wee ought to performe when we are solitary and alone 297 Sect. 1 That when wee are alone wee must not be idle and vnfruitfull 297 2 That wee must spend our solitary houres in good exercises shunning vaine thoughts and entertaining Christian meditations 297 3 That in our solitarinesse wee must auoyd carnall concupiscence and the pleasures of sinne 299 4 That it is pleasant profitable and necessary to spend our solitary houres in Christian duties 300 CAP. XXVIâ— What duties we ought to performe when we are in company 302 Sect. 1 That ciuill conuersation excelleth solitarinesse 302 2 That we must not rashly rush into all companies but with good choyce and aduice and also with due preparation 304 3 That our
CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice 388 Sect. 1. That wee must rise betimes on the Lords Day 388 2 Of Meditations fit to bee vsed on the Lords Day 389 3 Of Prayer Thanksgiuing and reading priuately 390 4 Duties to be performed when wee are going to Church 392 CAP. XLI Of publike duties to be performed on the Lords Day 393 Sect. 1. That wee must ioyne with the Congregation in all duties of Gods seruice 393 2 Of hearing the Word and what is required vnto it 393 3 That we must stay in the Church from the beginning to the end of the Sermon 395 4 Of our duty in receiuing the Lords Supper 396 5 Of our duty when Baptisme is administred 396 CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church 398 Sect. 1. That we must meditate vpon that which we haue heard 398 2. 3. Of Family exercises on the Lords Day 398 4. That the Euening must bee spent in religious exercises 400 5 That all our seruice must bee done in integrity and sincerity of heart 401 THE FOVRTH BOOKE of a godly life containing in it the properties of it and all the duties required vnto it p. 403 CAP. I. That all duties vniuersally of godly life must be performed in sincerity and integrity of heart 403 Sect. 1. That vniuersall and totall obedience is required 403 2 Of integrity and sincerity 404 3 Reasons moouing vs to imbrace integrity and sincerity first because the Lord chiefly loueth and delighteth in it 404 4 That our imperfect obedience is accepted of God if it be done in sincerity and integrity 405 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them 406 6 Of the rewards of sincerity and integrity 406 CAP. II. Of the meanes whereby wee may attaine vnto sincerity and integrity 407 Sect. 1. The first meanes to set God before our eyes and our selues in his presence 407 2 The second to meditate on the excellency profit and necessity of it 408 3 The third meanes to consider that if wee be sincere we shall want nothing 408 4 The fourth meanes is to watch ouer our hearts 409 CAP. III. That we must ioyne with inward integrity the seruice of the body and outward man 410 Sect. 1. That God requireth outward seruice to be ioyned with the inward 410 2 Reasons moouing vs to performe outward seruice 411 3 That Christian Apologie and outward seruice is required 412 4 That we must practise what we know in our workes and actions 413 5 Diuers reasons perswading vs to good workes 414 6 Of the rewards of good workes 415 CAP. IIII. That we must performe vniuersall obedience to the whole will of God 416 Sect. 1. That only vniuersall obedience to Gods will and Word is accepted of him 416 2 That we must performe obedience to both Tables ioyntly and to the Gospel as well as the Law 417 3 Reasons perswading vs to vniuersall obedience first because God requireth it 418 4 That our obedience cannot be sincere vnlesse it be vniuersall 418 5 That without totall obedience wee cannot attaine to heauenly happinesse 419 CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall 420 Sect. 1. That all duties should spring from the loue of God 420 2 That wee must propound Gods will and our obedience thereunto in all duties 420 3 That all true seruice is done in obedience to Gods will 421 CAP. VI. Of those properties which respect our hearts and affections 422 Sect. 1. That wee must performe all duties of a godly life with cheerefulnesse 422 2 Reasons which may mooue vs to this cheerefulnesse 423 3 That wee must serue God in all holy duties zealously and deuoutly 424 CAP. VII Of the properties which respect the whole man and first diligence in all duties of Gods seruice 426 Sect. 1. That this diligence must be vsed in all good duties and about the meanes of them 426 2 Diuers reasons which may mooue vs to this diligence 428 3 Of the rewards promised to the diligent 429 4 That this diligence is most necessary 429 5 Of the vnwearied diligence of worldlings in pursuing worldly things 432 CAP. VIII Of constancie in all the duties of godlinesse without remission or intermission 434 Sect. 1. 2. That all those that are sincere are also constant in the duties of a godly life 434 3 A complaint of mens vnconstancie in performing the duties of a godly life 436 4 That constancie is required in Gods Word 437 CAP. IX Reasons moouing to constancy and the meanes of it 438 Sect. 1. That constancy is an inseparable companion of integrity 438 2 Of the manifold euils which accompany inconstancie in good duties 439 3 Of the meanes of constancy in good duties 441 CAP. X. Of our perseuerance in all Christian duties of a godly life 443 Sect. 1. That we must perseuere both in profession and practice of godlinesse 443 2 Of the meanes of perseuerance 443 3 That vnlesse we perseuere we cannot be accepted of God 445 4 That Prayer is a speciall meanes of perseuerance 446 THE FIFTH BOOKE of a godly life contayning in it the helpes and meanes which inable vs vnto it p. 448 CAP. I. Of the rules of a godly life whereby wee may bee directed in the right performance of all Christian duties And first of such rules as respect the causes of it both principall and subordinate 448 Sect. 1. Of the helpes inabling vs to leade a godly life 448 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them 449 3 The second rule respecteth our Sauiour Christ namely that we ayme at him as the mayne scope of all our actions 450 4 The third rule respecting the Spirit of God dwelling in vs. 451 5 The rules respecting subordinate causes the first whereof is that wee must often renew the Couenant betweene God and vs. 452 6 The 2. rule is that we must take care to approue our wayes vnto God and our own cōsciences then vnto men 454 7 The third rule is that wee must performe all good duties with a quiet and peaceable mind 455 8 The fourth rule is that all our duties must arise from the fundamentall graces of a godly life 457 9 The fifth rule is that we must chiefly esteeme chuse and affect the duties of godlinesse according to their worth and excellency 458 10 The sixth rule is that we must vse all helpes and meanes which may inable vs vnto godlinesse 459 CAP. II. Of the rules of a godly life which respect the circumstances of it 460 Sect. 1. The first rule respecting the circumstances of a godly life is that we must make precious account of our time which God hath allotted vs for his seruice 460 2 The second rule is that wee must not stay for
and ashamed in our selues that we can shoot no higher of which we haue the holy Apostle as a patterne for our imitation who forgetting those things Philip. 3. 13 14. which were behind namely the former part of his race in the way of godlinesse and reaching foorth vnto those things which were before to wit that Christian perfection vnto which he had not yet attained did presse towards the marke for the price of the high calling of God in Iesus Christ And this is that Euangelicall and Sonne-like obedience which God now vnder the Couenant of grace requireth of vs which if we labour to performe he will accept of vs in Christ and remember our sinnes no more but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12. spare vs as a man spareth his sonne who serueth him accept of the will for the deede and couering the imperfections of our obedience with Christs perfect righteousnesse and washing away the pollution and corruption of it in his most precious blood he will be well pleased with vs and approoue of vs as though we had attained to perfect righteousnesse §. Sect. 2 That a godly life chiefely consisteth in Euangelicall and filiall obedience and what this is And in this filiall obedience doth that godly life principally consist which we now intreate of for it is nothing else but a feruent desire sound resolution and sincere indeuour to conforme our whole liues in all holy obedience to Gods will that we may please him in all things and glorifie his holy name by our Christian conuersation or if we would haue a more full description of it A godly life is the life of a Christian who being regenerate quickned and illuminated by Gods Spirit and ingrafted into Christ thereby and by a liuely faith assuring him of Gods loue and his owne saluation doth in loue and thankefulnesse towards him desire resolue and indeuour to please him in all things by doing his will reuealed in his Word and to glorifie his name by walking before him in the duties of holinesse righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of his life In which description we are to consider two things First the person that leadeth this godly life and secondly the actions in this life performed by him the person is first named and then described by his state and properties Concerning the first he that leadeth this life is the Christian onely For as for the life of Heathens and Pagans seeme it neuer so strict iust and glorious as of Socrates Aristides Cato Seneca and such like it is voyd of all true godlinesse and not accepted of God because it is ioyned with ignorance of the true God and Iesus Christ idolatry will-worship infidelitie and all kind of heathenish impiety §. Sect. 3 That the regenerate onely can lead a godly life Neither doe all that beare the name of Christians leade this godly life but they who are so not in name and profession onely but in deed and truth that is such only who are in that state and qualified with those properties which are set downe in the former description As first that he be regenerate for they that are vnregenerate cannot performe any dutie of a godly life which is pleasing and acceptable to God because being out of the Couenant their persons and consequently their actions are not accepted of him but are the slaues of Satan held captiue to doe his will the 2. Tim. 2. 26. Eph. 2. 1 3. children of wrath and enemies vnto God and his grace dead in trespasses and sins and therefore no more able to doe the duties of holinesse and righteousnesse then a dead man is able to doe the actions of the liuing In which respect the Apostle saith that we are not of our selues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13. thought nor so much as to will that which is good because it is God onely which worketh in vs both the will and the deed Neither can we better our estate by our own strength for as the Prophet teacheth vs as well may the Aethiopian Ier. 13. 23. change his blacknesse and the Leopard his spots as we doe well that are accustomed to doe euill So that the regenerate man alone can lead a godly life or performe any dutie acceptable vnto God for first Abel was accepted and then his sacrifice and our persons must first be sanctified before they Gen. 4. 4. can please God by our works of holinesse For as in the ceremoniall law the touching of holy things did not sanctifie and clense the polluted person but the person polluted did make the holy things to become vncleane as Haggai speaketh so the workes which in themselues materially Hag. 2. 12 13. are good and holy doe not sanctifie the vnregenerate man that doth them but through the taint and pollution of his sinne they also are polluted and defiled Now vnto this regeneration two things are necessarily required First that we haue the Spirit of God dwelling in vs And secondly the sanctifying and sauing graces of the Spirit which alwayes doe accompany it for the Spirit of God is the Author of our regeneration which begetteth vs vnto God according to that of our Sauiour Except a man be borne of water and the Spirit he cannot enter into the Kingdome of God And that Iohn 3. 5. of the Apostle But ye are washed but ye are sanctified but yee are iustified in 1. Cor. 6. 11. 2. Cor. 3. 2 3. Tit. 3. 5. the name of the Lord Iesus and by the Spirit of our God It is the Spirit which mortifieth our sinnefull corruptions by applying vnto vs the vertue of Christs death and so by destroying the kingdome of sinne raiseth vs out of the state of death and which giueth vnto vs the spirituall life of grace by applying vnto vs the vertue of Christs resurrection which inableth vs to doe the actions of the liuing It is the Spirit that leadeth vs into all Iohn 16. 13. Rom. 8. 14. truth and hereby assureth vs that we are the sonnes of God seeing wee performe vnto him filiall obedience And therefore they who will walke in the wayes of godlinesse must haue this holy Spirit to bee their guide They who would outwardly mooue in the actions of piety and righteousnesse must haue this inward cause to stirre strengthen and support them for as well may a blinde man trauaile vncouth wayes without a leader or the body mooue without the soule as we goe in this Christian way or doe the workes of God vnlesse his holy Spirit be our guide and strength The which must mooue vs in the first place to labour earnestly to haue this Spirit dwelling in vs and to vse to this purpose that powerfull meanes of effectuall prayer seeing our heauenly Father hath promised to giue his holy Spirit to them that aske him as our Sauiour hath Luke 11. 13. taught
their Proclamations to see with what reason they command but require absolute obedience in all things not repugnant to the Law of God and will not bee serued according to their subiects best intentions but will haue their obedience squared by their Lawes If euery master in a family will bee serued according to his owne pleasure and will not for matter or manner leaue it to his seruants choise to performe what seruice best sorteth with their owne humour and liking And if the Captaine of a company or Generall of an Armie will not excuse in a Souldier the neglect of their commands vpon the fairest pretence but seuerely punish euen prosperous disobedience and succesfull disorder with great seuerity then how much lesse will the King of kings indure to haue his will neglected and ours preferred in his seruice And how much more will he who is the Lord of hostes be displeased with vs if in our spirituall warfare we regard not what he commandeth but performe such seruice as best suiteth with our owne conceites No man that warreth saith the Apostle intangleth 2. Tim. 2. 4. himselfe with the affaires of this life that hee may please him who hath chosen him to be a Souldier and if a man striue for masteries yet is he not crowned except he striue lawfully that is according to the orders appointed by him who is master of the games And therefore let vs not thinke to haue the Crowne and Garland of happinesse if we stint God of this royaltie and priuiledge which we giue vnto men not striuing for victory according to his will nor offering vnto him that seruice which he requireth but such as seemeth good in our owne eyes §. Sect. 2 That not Gods secret but reuealed will must be the rule of our liues and actions Now whereas I say that we must please God in all things by doing his will I doe not heereby vnderstand his secret will which being vnknowne Deut. 29. 29. to vs we cannot obey Neither doth this will appertaine to vs according to that The secret things belong vnto the Lord our God but those things which are reuealed belong vnto vs and to our children for euer that wee may doe the words of this Law Nor doth it need our indeuour to bring it to performance for who hath resisted this will of the Lord What wisedome or vnderstanding can crosse his counsell Seeing he who is infinite in power Rom. 9. 19. Pro. 21. 30. and immutable in truth hath said My counsell shall stand and I will doe all Esa 46. 10. my pleasure Yea this will is done by wicked men and the deuils themselues whether they will or no and when they most seeke to resist it they accomplish and bring it to passe Neither are we with Euthusiasts and Familists to expect that the will which must be the rule of our obedience should be made knowne vnto vs by new reuelations for the Lord hath once spoken vnto vs by his Sonne the true and onely Prophet of his Heb. 1. 1 2. Church and by him hath perfectly reuealed vnto vs his will and pleasure with all things that are necessary for our saluation All which is contained fully in the Booke of holy Scriptures which were indited by his Spirit and 2. Pet. 1. 21. written by holy men inspired thereby to this purpose that reuealing perfectly the will of God they might for euer serue to bee vnto the whole Church and euery faithfull member of it the sole rule and squyre of all their actions from which they are inioyned vnder that great penaltie of Gods curse not to swarue either on the one side or on the other So by Moses the Lord commandeth that the people should hearken vnto his Statutes Deut 4. 2. and Iudgements to doe them and that they should adde nothing to the Deut. 12. 8 32. Num. 15. 39. words which he commanded them nor diminish ought from them and restraineth them from their owne will in his seruice Ye shall not saith he doe after Deut. 5. 32. 28. 14. all the things that we doe heare this day euery man what is right in his owne eyes whatsoeuer thing I command you obserue to doe it you shall not adde vnto it nor diminish from it So Iosuah is commanded to doe according to the Law and not to turne from it to the right hand nor to the left So Hierome Ios 1. 7. Ad normam omnia diriguntur c. Hieron in Galat. 6. speaketh to the same purpose All things saith he are directed according to the rule which sheweth whether they be crooked or straight And so the doctrine of God is a certaine rule of speech which iudgeth betweene things iust and vniust which whoso followeth shall haue peace in himselfe that passeth all sense and vnderstanding and with it the mercy of God which is aboue all §. Sect. 3 Reasons proouing that wee can no otherwise please God then by doing his will Vnto which testimonies diuers reasons might bee added which euidently prooue that we can no otherwise please God by our liues then by framing them according to his will and doing such seruice as in his Word he requireth both in respect of the matter and also the manner As first because heereby wee shall preferre our owne wisedome before the wisedome of God neglecting that worship which he hath appointed either in respect of the matter or manner because in our foolish conceit we suppose that wee can deuise a better which is such an indignity offered vnto his Maiestie that no earthly Prince would indure it at the hand of his greatest subiects Secondly we shall hereby disgrace Gods Law and Word which he hath appointed to be the rule of all our liues and actions as though it were insufficient to that end for which God hath ordained it whereas the Apostle telleth vs that they are profitable for doctrine reproofe 2. Tim. 3. 16 17. correction instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes And the Lord himselfe hath inioyned vs to goe vnto them as vnto the onely Iudge and counseller to be resolued in all our doubts and directed in all our actions To the Law and Esa 8. 20. to the Testimonie And our Sauiour to the same purpose hath exhorted vs Joh. 5. 39. to search the Scriptures because our ignorance of them is the maine cause Matth. 22. 29. of all our errours both in doctrine and manners Thirdly whilest we neglect Gods Word in seruing him and follow our owne inuentions wee shall not doe Gods will but our owne and in stead of doing him seruice we shall serue our owne lusts which are most opposite vnto him committing heerein a grosse absurditie in thinking to please God by offering vnto him a seruice not which he in his wisedome hath prescribed as most fit but that which is deuised and appointed by our owne fleshly wisedome
holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
lethargie of sinne the deuill neuer wakeneth nor disquieteth them because hee knoweth that this temporary rest will end in restlesse torments and that the disturbing them of this ease may happen to awake them and so hauing a sense of their disease may worke a desire and resolution to vse all meanes whereby they may be cured Neither will it stand with his policie to let them who are in his thraldome and ready with all cheerefulnesse to doe his will come vnto a sight and sense of their misery which might make them desirous to come out of it and therefore he neuer terrifieth their consciences with his tentations but rather more blindeth their eyes that they may not see their wofull state and stoppeth their mouthes that they may not complaine of it And so our flesh and carnall corruptions are quiet and neuer goe about to disturbe our peace whilest we suffer them to liue and raigne in vs but when we goe about to depose them from their regencie and like slaues to bring them in subiection then they rebell and taking armes against the part regenerate make vs feele the vprores and garboyles of a ciuill and intestine warre Thus corrupt humours in the body though they indanger our liues yet oftentimes are scarce discerned before they bee mooued but when we stirre them with some wholesome potion which serueth to purge vs of them then they rage and make vs more sicke in our owne sense then we were before Thus the sea it selfe is calme and quiet when there is no winde to moue it but in the time of a storme it rageth and roareth as if it would at once swallow vp the earth And thus gunpowder is quiet and harmelesse when it is let alone but if a sparke of fire fall into it it bloweth vp all that is neere vnto it And so sinne and corruption if it be let alone will be so quiet that it will neuer disturbe our peace but if wee seeke to purge it out by wholesome medicines or if it be touched with the fire of Gods Spirit or but euen blowne vpon with the breath of admonition and rebuke out of the mouthes of Gods faithfull Ministers then the Sea is no more raging in a streame nor gunpowder more clamorous and vnruly when the fire is put vnto it Moreouer spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted in peace and quiet because it maketh vs neglect all spirituall exercises which should awaken it and bring it to some sense and feeling As hearing the Word reading meditating of our wants and weakenesse the foulenesse and deformitie of sinne the fearefulnesse of Gods Iudgements the curse and threatnings of the Law the daily examination of our estates by the strict rule of Gods Word which are the meanes both to cast out the strong man out of his quiet possession and to disturbe the peace of an ill conscience which ariseth not from any sound security but rather from want of spiritual exercise herein like vnto a lame horse which complaineth not of his lamenesse whilst he lieth at ease but when by trauell he becommeth sensible of his paine he cannot indure it but halteth downe right §. Sect. 5 The third difference betweene a good and euill conscience A third cause of peace to an ill conscience is carnall securitie which doth not take away the guilt and punishment of sinne but onely serueth as the deuils cradle to rocke vs asleepe that we may haue no sense and feeling of it Whereof it fareth with vs as with men sicke of dangerous diseases whose sleepe bringeth not health but a cessation of paine through the binding vp of the senses who after they are awakened doe feele themselues more sicke then before And as it bringeth vs asleepe in sinne so the deuill and our corrupt flesh doe by it lull conscience a sleepe also lest being disquieted it should disquiet vs and waken vs with clamour and crying And intending to sacke the citie of our soules he maketh the Watch man drunke with this poysonous and intoxicating cup that hee may not sound the alarme nor giue vs any warning to prepare for resistance Now this security being continued and increased groweth at last to hardnesse of heart in the highest and worst degree which neglecteth and contemneth all meanes whereby it might be softened and to a reprobate sense carrying men on in the course of sinning with greedinesse and delight And when they are come to this passe their consciences also increase in their carnall peace their deepe sleepe causing a lethargie and their lethargie death Such consciences from a sleepie numnesse fall into a dead palsie hauing no sense of sinne or smart vnto which they grow by often quenching the good motions of the Spirit speaking vnto them in the ministery of the Word and by customable committing of knowne sinnes without repentance or remorse For as festring sores not clensed by salues and corrosiues quickly gangrene and running from part to part destroy the whole body so if we doe not clense our sores of sinne by renewing our faith and repentance they will corrupt the whole man euen conscience it selfe and make it become dead and senselesse Such are the consciences of those of whom the Apostle speaketh who departing from the faith and speaking lies in hypocrisie haue 1. Tim. 4. 1 2. their consciences seared with an hot yron forbidding to marry and commanding to abstaine from meates which God hath ordained to bee receiued with thankesgiuing And such had the Gentiles who were giuen ouer of God to their vile affections and a reprobate minde to commit sinne Rom. 1. 26 28. without checke and remorse yea with greedinesse and delight §. Sect. 6 The last cause of the peace of an euill conscience is worldly imployments Finally the conscience is made quiet and at peace when men are wholly taken with worldly vanities both in their hearts and affections doting vpon them and in their actions and imployments in seeking after them For Satan seeing conscience placed in man by God as his Deputy and Vice-roy to gouerne him as his Iudge to absolue or condemne him and as a witnesse to giue euidence of all his particular actions and hauing no power to depose it or to put it out of its place and office doth labour by all meanes to peruert and corrupt it that it either may be silent or giue vniust iudgement and false euidence And to this purpose he offereth worldly honours riches and pleasures that by these bribes he may stop the mouth of conscience so as it may either say nothing or speake as he would haue it And with Satan ioyneth the world and our owne flesh for no sooner doth conscience begin to awaken out of the sleepe of security and to stirre and mooue speaking something that concernes its office as it were betweene sleeping and waking but presently they indeuour all they can to bring it asleepe againe by rocking it in the cradle of
worldly prosperity and singing vnto it the bewitching songs of carnall pleasures And if conscience will needs start vp and bee meddling either accusing or condemning them for sinne or terrifying and tormenting them with the guilt and punishments due vnto it then doe they corrupt this Iudge and witnesse with carnall pleasures and when they cannot be ridde of their Iaylour but they must needes goe abroad vnder his custodie they will make him drunke with these alluring cups of worldly delights that they may haue more liberty to doe what they list without checke and controulement And thus when conscience groweth melancholy through the neglect of dutie they cheere it againe that it may still goe on with them in carnall courses by feasting and reuelling musicke and merry company sporting and gaming iesting and wanton dalliance sttage-playes vnchaste sonnets and pleasant histories And if notwithstanding all these conscience stirreth and beginneth to speake then doth the world giue such a Plaudite to these pastimes and the flesh entertaine them with so loud an outcry of clamorous lusts and passions that the voyce of conscience being quite drowned it becommeth silent because it speaketh to no purpose And thus also conscience is sometimes at ease and peace through worldly cares and imployments in compassing these earthly things for hauing their hearts wholly set vpon these vaine obiects and all their actions and indeuours taken vp in these exercises and imployments conscience is silent because they haue no leisure to attend what it saith chusing rather to say nothing then to speake much to little purpose CAP. XV. Of the good things which a good Conscience witnesseth to the faithfull §. Sect. 1 The first thing which it witnesseth is pardon of our sins and reconciliation with God ANd so much generally of the matter which a good conscience testifieth namely peace and good things and of the manner how it giueth witnesse to wit truely and according to the rule of Gods Word wherein the peace which it bringeth diuersly differeth from the peace of an ill conscience Now we are to speake more particularly of the good things whereof it giueth euidence and of the fruit and benefit which ariseth from it First it witnesseth vnto vs truly and according to the rule of Gods Word that all our sinnes are pardoned and we reconciled vnto God not by any satisfaction which our selues haue made or any worthinesse in vs for which God should accept vs aboue others but only out of our assurance of faith which perswadeth vs that God of his free grace and mercie for the alone merits and satisfaction of Iesus Christ hath forgiuen vs all our sinnes and accepteth of vs in the face of his best Mat. 3. 17. Beloued in whom only he is well pleased vpon which ground a good conscience giueth comfortable euidence not onely when wee please our selues in the sight and sense of Gods graces in vs and in our cheerefull obedience and best seruices which we performe to God but also when we see and feele our corruptions and imperfections our slips falls and manifold faylings in our best actions Because it giueth euidence according to the assurance of faith which is grounded on Gods mercies and Christs merits and not vpon our workes and worthinesse and therefore cannot be ouerthrowne by our wants and weakenesses our corruptions and vnworthinesse In which respect the Apostle saith that baptisme doth saue vs not the putting away of the filth of the flesh but the answere of a good 1. Pet. 3. 21. conscience towards God by the resurrection of Iesus Christ. Which answere is nothing but this that when Gods iustice and the Law layeth sinne to our charge and requireth obedience the conscience giueth in euidence that Christ by his death and resurrection hath made full satisfaction and in our stead hath done all which was required of vs. §. Sect. 1 That a good conscience witnesseth vnto vs our sanctification And as the conscience thus beareth witnesse of our iustification and reconciliation so also of our sanctification namely that being freed from sinne we are become seruants of righteousnesse and not onely deliuered from the guilt and punishment of finne but also from the corruption power and dominion of it so that though it dwell in vs as a trayterous slaue yet it doth not raigne and rule in vs as in times past And though we be not wholly freed from all reliques of sinne and corruption nor can performe vnto God that perfect obedience which the Law requireth yet our consciences giue in euidence with vs that wee are in part sanctified and shall in Gods good time haue this worke thorowly perfected and that in the meane while we hate the euill wee doe and loue the good we doe not delighting in the Law of God in the inner man euen when we Rom. 7. 15. are led captiue vnto sinne that we desire and resolue to please God in all things and indeuour in the vse of all good meanes to haue our desires satisfied and consequently that we performe that Euangelicall obedience which God requireth and are through Christ accepted of him In which regard we may say with Paul from the time of our effectuall calling that we haue liued with all good conscience vntill this day Againe a good conscience is our warrant for all our actions testifying vnto vs that what wee Act. 23. 1. haue done and are about to doe is commanded of God whereby we are comforted in those duties which we haue performed and incouraged to proceede in well-doing because we doe not our owne will but the will of God And though our actions bee imperfect in themselues yet being done in sincerity and with vpright hearts we shall not be discouraged in the sight and sense of our imperfections yea rather we shall find cause of reioycing and glorying in them because being done with a good conscience it will iustifie and giue witnesse vnto vs that wee are also iustified and approoued of God and haue both our persons and workes accepted of him through Iesus Christ according to that of the Apostle Iohn If our heart condemne vs not then haue wee confidence towards God And this 1. Job 3. 21. made the Apostle Paul most gladly to glory in his infirmities which otherwise in themselues would haue beene a cause of griefe and mourning and 2. Cor. 12. 9. to reioyce in the conscience of his well-doing which in respect of the imperfections euen of his best actions would haue filled his face with blushing and his heart with shame Our reioycing saith he is this the testimony 2. Cor. 1. 12. of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world §. Sect. 2 That a good conscience witnesseth vnto vs that we are in all estates blessed Moreouer a good conscience testifieth vnto vs that we are through Christ in an happy and blessed
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
be in aduersity we are not to contemne or to bee hard-hearted towards them much lesse to reioyce at their euils and miseries but to take i Luk. 7. 13. Rom. 12. 15. Luk 6. 36. pitty and compassion on them and according to our ability to shew mercy vnto them Vnto these vertues and duties wee may adde k Pro. 18. 24. Deut. 13. 6. Christian friendship in the Lord which ought to be sincere and constant l Luk. 6. 35. Christian charity wherby wee loue our enemies for the Lords sake m Eph. 4. 27. Mat. 23. 24. placablenesse and desire of reconciliation abstayning from all enmity open hostility and secret grudge n Pro. 6. 1◠19. 17. 9. a desire and forwardnesse to preserue friendship betweene others and to restore it being dissolued by making peace and amity Toward those which are vnder our power we must abstaine from all o Pro. 12. 10. 11. 17. cruelty backed either with our authority or might and vse all p Iude v. 22. 23. Tit. 3. 2. Pro 17. 14. Gen. 13. 8. Mat. 17. 26. Rom. 12. 13. 1. Pet. 4. 9. Heb. 13. 2. Gen. 4. 6. 1. Sam. 18. 9. Mat. 27. 39. Psal 37. 12. clemency towards them as much as will stand with their good and contrariwise from indulgence and fond cockering not bearing with their sinnes for foolish loue to the parties but vsing due and necessary seuerity when vices can no otherwise bee reformed and amended Vnto those who dwell in the same society wee are to vse concord and peaceablenesse to which purpose we must resist the beginnings of contention take away the occasions and sometimes depart from our owne right to preserue or redeeme peace And towards strangers our dutie is to vse good hospitality especially to the poore and harbourlesse Finally as wee are to preserue our neighbours person and life by performing all these inward duties vnto them so are wee to shew the outward signes of them in our countenance eyes gesture and voyce which must be so milde sweet and gracious that they promise to the beholders and hearers nothing but humanity brotherly loue and good will §. Sect. 3 Of outward duties here required respecting the person of our neighbours The outward duties tending to the preseruation of our neighbours Psal 34 12 13. Pro. 12. 18. Pro. 17. 19. Mat. 5. 22. Eph. 6 9. Phil. 2. 14. Gal. 4. 29. Rom. 12. 14. Leuit. 19. 16. Ezech. 22. 9. Pro. 25. 23. Psal 82. 4. Iob 29. 12. Mat. 27. 24. Pro. 24. 11 12. Exod. 21. 33. Deut. 22. 8. Tit. 3. 2. Mat. 26. 52. Exod. 21. 24. Leuit. 24. 19. Tit. 1. 7. Ps 26. 6. Gen. 9. 6. Num. 35. 33. Apoc. 22 15. Heb. 13. 16. Gal. 6. 10. 5. 22. Rom. 12. 13. person and life respect our words or deedes In respect of the former there is required that wee haue a peaceable tongue which speaketh all good and no euill to and of our neighbours Vnto them wee must vse louing and courteous speeches and abstaine from all brawling and scolding rayling and reuiling scoffing and scorning vnchristian menacings towards inferiours and murmuring towards superiours and cursings and imprecations towards any man And of them we must not behind their backes vse tale-bearing and slandering nor lend our eares to those who offer these wrongs vnto them In respect of our deeds all our workes and actions must tend to the preseruation and defence of our neighbours life and person but especially of his immortall soule which ought as it is most precious in it selfe so to be most deare vnto vs. In which regard we must omit no duty which may defend and preserue the life and person of our neighbours when we can and may lawfully performe it We must not by our negligence leaue any thing vndone nor by our wilfulnesse doe any thing whereby they may be indangered Neither must we commit any act which tendeth to his hurt and hazard But we must haue peaceable hands and not in time of peace quarrell and fight and innocent hands free and cleane from blood neither hurting and wounding the body of our neighbours nor killing and taking away his life but contrariwise we must be beneficent and in all our actions doe them all good vsing humanity and mercy to all and brotherly loue and kindnesse towards those who are of the houshold of faith §. Sect. 4 Of the duties which we owe to our neighbours soule The duties which tend to the preseruation of the life of our neighbours soule are either naturall or spirituall In the former respect wee Gen. 45. 27. Pro. 17. 22. Gen. 27. 46. Exod. 1. 14. Pro. 10. 1. 1. Sam. 1. 6 7. 1. Cor. 10 32. 1. Ioh. 2. 10. 1. Cor. 9. 19 2. ought to preserue their liues in cheering and comforting them by our sweete and Christian conuersation and not vniustly offer vnto them any occasion whereby they may be vexed and grieued In respect of the latter we are not to hinder by any meanes the saluation of others nor to be any wayes an offence vnto them neglecting their saluation as though it were a thing not belonging to vs but contrariwise vse all good meanes whereby they may be wonne to Christ edified in their most holy faith and furthered in the way of holinesse and righteousnesse which will bring them to euerlasting happinesse To which end we must not commit any act whereby we may be scandalous vnto another and a cause of his sinne either by a 1. Kin. 21. 7 25. prouocation b 2. Sam. 16. 21. Mat. 16. 23. euill counsell or c Rom. 14. 15. bad example but contrarywise performe cheerefully all duties belonging to the communion of Saints e Rom. 1. 11 12. 1. Thes 5. 11 14. Iam. 1. 19. in spirituall things as mutuall f Heb. 10. obseruation one of another g Dan. 12. 3. instructing the ignorant confuting conuincing and reclaiming him that erreth that he may be sound in the faith admonishing and h Heb 3. 12 13. exhorting the negligent and backward i Leuit. 19. 17. Gal. 6. 1. reproouing those that offend k 1. Thes 5. 14. comforting the comfortlesse and l Mat. 5. 16. 1. Pet. 2. 12. shining before all in the light of a good life and holy example §. Sect. 5 Of duties belonging to our owne persons Besides which duties which we owe to our neighbours there are diuers others required in this Commandement which are to bee performed to our selues for the good preseruation and defence of our persons and liues and especially for the saluation of our soules In respect of our bodies and liues heere is required that wee vse all good and lawfull meanes Mat. 6. 1. Pro. 17. 22. Eccl. 3. 22. whereby our health may be preserued as temperance and sobriety in diet moderate sleepe and labour honest and moderate recreations of body and minde cheerefulnesse and honest ioy reioycing in the fruition
and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
28. working with their hands the thing that is good that they may haue to giue to him that needeth Finally if fearing God wee walke painefully in our callings wee shall not onely inioy the fruit of our labours but also bee blessed in this fruition according to that of the Psalmist Blessed Psal 128. 1. is euery one that feareth the Lord and walketh in his wayes for thou shalt eate the labour of thy hands happy shalt thou bee and it shall bee well with thee And if God seeth it fit that he should misse of this earthly happinesse he will aboundantly recompence it with euerlasting blessednesse in the life to come §. Sect. 4 That the Lord abhorreth idlenesse and negligence and seuerely punisheth it Contrariwise the Lord abhorreth idlenesse and negligence in our callings esteeming them that are slothfull more brutish and without vnderstanding then the dumbe brute creatures and therfore sendeth them to their Schoole to be instructed by them a Pro. 6. 6. Go to the Ant thou sluggard consider her wayes and be wise And therefore it is condemned in the b Pro. 26. 13 14 15. Scriptures c Matth. 20. 6. reprooued in the Parable Why stand ye here idle Forbidden in all our affaires d Rom. 12. 11. Be not slothfull in businesse Matched and rancked with wasting our owne goods and stealing from other men for he that is slothfull in his worke is the brother of him that is a great waster and the Apostle implyeth e Pro. 18 9. by that Antithesis Let him that stole steale no more but let him labour with his Eph. 4. 28. hands that an idle person is no better then a thiefe For he robbeth the poore of their right who depriueth them by his sloth of that reliefe which he might yeeld vnto them out of his honest labour And finally to be wicked and slothfull are words of like signification and fit to describe a person desperately naught and designed to destruction Whereof it is that our Sauiour ioyneth them together in the Parable of the talents Thou Matth. 25. 26. wicked and slothfull seruant c. But how much God hateth idlenesse and negligence in the duties of our callings it will better appeare if wee consider the manifold euils which hee causeth to accompany and attend vpon it §. Sect. 5 That idlenesse is the cause of innumerable sinnes The which are of two sorts both the euils of sinne and the euils of punishment of both which it is the cause producing the one and by due desert drawing vpon vs the other For the first idlenesse is a mother sinne and as we vsually say the roote of all euill for when the deuill findeth vs not imployed in Gods seruice he entertaineth vs into his and setting before vs the obiects and baites of worldly vanities he offereth to giue them vnto vs as the wages of iniquity if we will serue him in those sinfull lusts and workes of darkenesse wherein he will vse vs. When hee seeth vs like grounds vntilled and vnmanured and therefore vnfit to receiue the seeds of Gods graces he soweth in vs the weedes of all vice and sinne besides all those which grow vp in our hearts naturally and of their owne accord being grounds which in themselues are too too fertile to breed and bring foorth all fruits of impiety More especially idlenesse and neglect of our callings is a notable cause of heresies sects and schismes For when men want imployment in their owne affaires they grow curious and inquisitiue after other matters propound many vaine questions and needlesse doubts tending more to contention then the vse of edifying which when they haue resolued according to their owne humour and phantasie they goe hauing nothing else to doe from house to house to possesse others with their conceits and when they haue priuately trained vp many in their opinions at last they make a generall muster and become heads and captaines of that faction which themselues haue raised disturbing the peace of the Church by renting themselues from it and making warre against the truth as the miserable experience of these times doth too euidently shew Neither doth it alone make men busie and curious in matters of Religion but also in ciuill affaires for when men grow negligent in their owne businesse they haue leasure to intermeddle with other mens and hauing nothing to doe at home they range abroad carrying tales from house to house and sowing the seeds of discord and dissension among neighbours Of such idle busie bodies the Apostle complained in his time who walked 2. Thes 3. 11 12. disorderly and worked not at all but busied themselues in other mens matters and disquieted all whom they came among And such were those yong idle widdowes who wandred about from house to house and by being 1. Tim. 5. 12 13. idle became tattlers also and busie-bodies speaking things which they ought not And as it is a cause of schisme in the Church and dissension in families so also of sedition and rebellion in the Common-wealth whilest it maketh men inquisitiue after newes and to pry curiously into matters of state busie in censuring those that are in authority and so filling both their owne and other mens minds with discontents they become seditious and vpon all occasions ready to rise and rebell for want of other imployment and the rather that by fishing in troubled waters they may supply those wants and necessities which negligence in their callings hath brought vpon them therefore betaking themselues to Armes because pouerty Pro. 6. 11. and want like an armed man hath first assaulted them And this was the reason why Pharaoh fearing that the Israelites would rise and withdraw their neckes from vnder the yron yoke of his tyrannicall gouernement probably though falsly coniectured that want of worke was the cause out of that generall maxime and principle in policie that idlenesse maketh men seditious and rebellious whereas imployment in their callings so taketh vp their mindes that they haue no leasure to thinke of things impertinent to their priuate estate and affaires It is the cause also of couetousnesse and all the euils that doe spring from it as wrong and oppression in the mighty fraud and deceitfull dealing in the weake yea euen of theft robbery and piracie for when men through idlenesse and negligence in their callings become poore and haue nothing of their owne they greedily desire other mens goods to supply their wants and Pro. 28. 19. vse all vnlawfull meanes whereby they may compasse them Which caused the wise Agur to pray against penury want of necessaries lest being poore Pro. 30. 8 9. he should steale and so take the name of his God in vaine And this made the Apostle inhibiting stealing to inioyne labour as being the best meanes to Eph. 4. 28. keepe men from this sinne It is the cause likewise of gluttony and drunkennesse if want keepe not from this
excesse and emptinesse of the purse preuent not this too much fulnesse of the belly Whereof it is that in the Scriptures they are ioyned as companions and mutuall causes one of another So it is said that the sinnes of Sodom were pride fulnesse of bread Ezech. 16. 49. and abundance of idlenesse and that the Israelites sate down to eate and drinke Exod. 32. 6. and rose vp to play For when mens mindes are not imployed about their callings they are set vpon their bellies not onely to please their appetite but also to take away the tediousnesse of time which is caused by idlenesse Which I am perswaded is the chiefe cause of the excessiue and hurtfull vse of Tobacco in these dayes for because mens heads are idle and empty of businesse they fill them with smoke and for want of better imployment they betake themselues to this vaine exercise making hereby their idle time lesse tedious taking away melancholy the vsuall companion of sloth by intoxicating their braines stupifying their senses so as they become lesse apprehensiue of their mis-spent time and the manifold euils which accompany their idlenesse till by much vse and custome they grow to such an habit that they now vse it not onely for delight but also for necessity hauing no power to forbeare and weane themselues from it Of which I am the rather perswaded because I see it most vsed amongst those who are most idle as inordinate youth and loose gallants and by those who are otherwise industrious and laborious when they intermit the workes of their callings and vpon any occasion are at leasure from their imployments Finally idlenesse is the cause of whoredome and all vncleane lusts not onely as it is a speciall meanes to pamper the flesh and so to inable and prouoke it to these workes of darkenesse but also because it giueth leasure and liberty to the heart and eyes to wander and roue after wanton and lasciuious obiects as the lamentable example of holy Dauid 2. Sam. 11. 2. and of innumerable others since his time and euen in our owne dayes haue too manifestly prooued §. Sect. 6 That idlenesse maketh vs liable to many punishments Secondly as idlenesse and negligence in our callings produceth these manifold euils of sinne so is it no lesse fruitfull in bringing forth the euils of punishment both in this life and in the life to come For first as it is the roote of all sin so by consequence it generally bringeth with it all punishments that these sinnes deserue of which it is the cause and roote seeing they are but the after-fruits of the same tree Besides which it may be truely and properly said to be the cause of diuers speciall punishments As first of pouerty and penury of all Gods blessings through neglect of the workes of our callings which are the ordinary meanes ordained by him whereby he deriueth vnto vs his gifts and benefits And this Salomon often affirmeth and much beateth vpon in many places Hee becommeth poore that dealeth with a slacke hand but the hand of the diligent maketh rich The Pro. 10. 4. Pro. 13. 4. soule of the sluggard desireth and hath nothing but the soule of the diligent shall be made fat The sluggard will not plow by reason of the cold therefore shall he Pro. 20. 4 13. 6. 11. 24. 30 34. beg in haruest and haue nothing Loue not sleepe lest thou come vnto pouerty open thine eyes and thou shalt be satisfied with bread Yea it is punished not onely with want of riches but also of necessaries and with pinching hunger the worst of all corporall euils For slothfulnesse casteth into a deepe Pro. 19. 15. sleepe and an idle soule shall suffer hunger For as they haue no store of their owne but want in others greatest plenty and beg through extreme penurie euen in the time of haruest so doe they deserue by their slothfulnesse to be neglected of others and harden the hearts of those who are able and willing to giue so as they thinke it no Almes-deed to relieue them out of their store for they that will not worke are not worthy to eate seeing they are vnprofitable burthens of the Common wealth the blemish of a well gouerned 2. Thes 3. 10. Church and idle Drones who deuoure the fruit of other mens labours Or if men seeing their want and misery giue charitably to their necessity though they respect not their person yet it is punished with seruitude and base subiection For through penury they are constrained to liue vpon begging borrowing and as the Wiseman obserued The rich ruleth Pro. 22. 7. ouer the poore and the borrower is a seruant to the lender againe The hand of Pro. 12. 24. the diligent shall beare rule but the slothfull shal be vnder tribute Finally in the life to come it is punished with euerlasting death for not only the wasting and riotous seruant which mis-spendeth and consumeth his Lords talents but also the idle and vnprofitable seruant which doth not increase them by his honest labour shall be cast into outer darknesse where shall be weeping Mat. 25. 26 30. and gnashing of teeth CAP. XX. That all persons without exceptions are bound by Gods Law to walke painefully in the workes of their callings §. Sect. 1 That the former reasons bind all men to painfulnesse in their callings ANd these are the reasons which may moue vs to be paineful in our callings and preserue vs from idlenesse But a question may bee made whom it concerneth to be thus daily imployed seeing common practice of the world doth plainely proclaime that they thinke all are not tied by these reasons to spend their time in paines and labour and that many may liue without any calling at all or hauing one may onely labour so much as they neede or will stand with their credit and place As though there were no other bonds to tye them vnto any paines but necessity among the poorer sort increase of riches among those who desire to increase their wealth to an higher pitch and honour and authority among those who are in place of gouernement As for the rich that are contented with their wealth and Gentlemen who liue vpon their lands and great reuenues and desire not to haue the honour with the burthen of gouernement they neede not to imploy themselues in any calling but may spend their time in all ease and pleasure in hunting and hawking in gaming and reuelling with which conceite they are so possessed that they hold it some disparagement to bee otherwise exercised or to take any paines in any lawfull calling For answering whereof wee are to know that these reasons concerne all men of all estates and conditions rich and poore noble and base so long as they are able to take paines and are not made vnfit by age and impotency sicknesse and such other infirmities For the Law imposed vpon Adam bindeth also all his
much vpon chance and casualty as on the Art and skill of the player the which they thinke cleared by experience in that a bungler playing with a cunning gamester though he get some games yet he is no constant winner but if he continue long at play is almost sure in the end to depart a loser yea let it be granted vnto them either that they are not therefore vnlawfull because prouidence ruleth them which is not abused when we depend vpon it for decision of the least matters but when it is ioyned with irreuerence and prophanenesse or that there is great Art and skill to be vsed in those games that are most casuall without all deceit and imposture which is allowed amongst all gamesters yet can they not deny but that they are lyable to many abuses which are so generally incident vnto them that spend their time in them that they are at least generally of euill report in regard of their common abuse beseeming Christians and dangerous snares in respect of common corruption to intangle vs in many sinnes or else such multitudes would not be inueagled with them as fretting and chafing cursing and swearing repining and murmuring against Gods prouidence when it crosseth their pleasure and doth not giue them such successe as they wish sharpening their tongues like swords against it and wounding it with reproaches vnder the names and as it were thorow the sides of lucke and fortune that they are common theeues which rob men of much precious time because they doe not like other exercises weary them with labour either of body or minde and draw them on with expectation of new variety yea also rob many of their purses and states more then any other recreations For wheras in other games which stand most vpon skill and cunning men being beaten are willing to giue ouer with little losse when they find themselues therein inferiour to those who play with them in these which stand so much vpon hazzard their losses draw them on further and further out of an expectation of the changing of chance and recouery of their losse Now if any will say that they are neuer serious in these sports and can so moderate their passions and affections that they neuer bewray any such infirmities and corruptions and can long play before they burst out into any of these sinnes playing for little which they respect not and only for recreation and hauing such power ouer themselues that they can take vp at pleasure and spend at them as little time as they list To such I answere that if by the arguments which by Diuines are ordinarily brought against them as the abuse of lots and Gods prouidence directing them they are proued simply vnlawfull or if by them they are brought to staggering and doubting whether they be lawfull or no then can they not be lawful vnto them seeing he that playeth doubting offendeth in playing for whatsoeuer is not done of faith is sin though in it owne nature it be indifferent Rom. 14 23. But suppose that vpon thine owne grounds thou art perswaded that such games are allowable then my resolution is that if withall thou hast such rule of thy passions and pleasures that thou canst preserue thy selfe wel enough both from inward fretting and outward fuming from couetous desiring gaine by play and canst also moderate thy selfe in expence of time then it were thy best course to forbeare them altogether and next vnto that to vse them rarely For it is vnto thee a matter of small difficulty and labor seeing he that hath truely such power ouer himselfe that playing at these games he can with ease shun the abuses of them may with much more ease refraine from vsing them euen as it is much better and more safe to auoyd infected places when we are at our choyce then to goe into them presuming vpon our Antidotes and preseruatiues to keepe our selues if we can from danger of being hurt and wounded then to vndertake quarrels trusting to our valour and skill Besides if thou art a man of such excellent temper and moderation it is pitty that so well a composed minde should not bee exercised in better imployments for make the best of these games that thou canst yet are they but of euill report in respect of the daily abuse vnto which they are subiect and though they were lawfull vnto thine owne single selfe yet they may prooue offensiue to others Rom. 14. 15 21. grieuing those who are well affected and condemne these sports to see thee so ill exercised drawing on weakelings to follow thine example who are apt to abuse them wanting thy gouernement and moderation and countenancing and incouraging those who being loose and prophane make these games their ordinary occupation to continue in their course when they can excuse themselues by such patternes and precedents as are vertuous and religious Finally these games which are vnto such multitudes the common causes of so much sinne and euill cannot bee but somewhat dangerous vnto vs. And who that respecteth not his gaine more then his safety will walke aloft vpon a rope with much difficulty and perill when as hee may securely goe vpon the firme ground For hee that loueth danger shall perish in it it being iust Ecclus. 3. 27. vvith God by vvithdrawing his helping hand to let vs catch a fall because wee rush into tentations and take delight to walke in such slippery places CAP. XXII Of diuers Cautions which ought to bee vsed in all our Recreations §. Sect. 1 That recreations must bee vsed with moderation in respect of our loue of them THe next point to be considered in our recreations is the rules and cautions which are to be obserued in the maner of vsing 1. Cor. 10. 31. them The first whereof is this that as much as in vs lyeth wee so compose our mindes and hearts as that wee take our chiefe delight in those which most tend to Gods glory and the furthering of our owne saluation In which respect it were much to be desired that we were so heauenly-minded and so weaned from worldly vanities as that wee could take our chiefe pleasure in holy duties and esteeme it our meate and drinke to doe the will of our heauenly Father recreating Ioh. 4. 34. our mindes like the Saints and Angels in heauen in glorifying God by singing of his praises holy conferences tending to mutuall edification and stirring vp one another to performe seruice vnto God with all cheerefulnesse and delight Or if we cannot being clogged with the flesh attaine vnto this perfection our next care must bee that wee delight our selues in things indifferent with such lawfull and lawdable recreations as that we may in all things and euen in our sports haue with the Apostle a good conscience willing to liue honestly Secondly because in nothing more Heb. 13. 18. then in recreation we are apt to forget ouershoote our selues by taking vnto vs an excesse and
blessings which we receiue who not onely giueth them vnto vs but also all their vertue and power whereby they become effectuall for our nourishment we doe take them not chiefly as our owne prouision but at his hands as his gracious gifts which cannot nourish vs by their owne vertue but as he inableth them heereunto by his blessing In which regard it is necessary that before we receiue the creatures we doe in the next place sanctifie them vnto our vse by prayer and thanksgiuing crauing Gods blessing vpon our meates and drinkes that being thereby made effectuall for our nourishment we may in the strength of them doe him more diligent and faithfull seruice For to this end God 1. Tim. 4. 3 4 5. hath created our meates and drinkes that they should bee receiued with thankesgiuing of them which beleeue and know the truth as the Apostle teacheth vs seeing euery creature of God is good and nothing to be refused if it be receiued with thankesgiuing for it is sanctified by the Word of God and prayer And this hath beene the practice of the faithfull in all ages So we reade that the people would not eate before Samuel came because he did first blesse the sacrifice and afterwards they did eate that were bidden And the Apostle 1. Sam. 9. 13. Paul though he were among Heathens Infidels and common souldiers yet before he falleth to meate with them gaue thankes vnto the onely true God in the presence of them all And this also was the ordinary and constant custome of our Sauiour Christ himselfe which was the reason why Act. 27. 34 35. Mark 6. 41. Matth. 26. 26. Luk. 24. 30 31. the two disciples knew him by his blessing of the bread before he brake it and gaue it vnto them Which examples that we may imitate let vs consider that no creature hath vertue and power in it selfe to nourish vs vnlesse God that made it doe by his blessing sustaine it and giue vigour and strength vnto it that it may be effectuall for this vse For as our Sauiour saith Man liueth not by bread onely but by euery word which proceedeth out of Matth. 4. 4. Gods mouth that is that speciall and powerfull word whereby he appointeth and commandeth it to nourish vs. And if the Lord doe take away the staffe of bread that is the vertue and strength of it we shall eate and not bee satisfied be famished in the middest of our plenty and euen consume and Leuit. 26. 26. Ezech. 4. 16 17. 5. 16. waste away in our iniquity Yea if the Lord curse his blessings for our vngratitude we shall either haue no power to feede vpon them or in stead of nourishing vs they will be the causes of vveakenesse sickenesse and death it selfe Of the former not long since my selfe vvith many others savv a fearefull example in one vvhom I visited in his sicknesse of vvhich hee died vvhose strength being little abated and his appetite very good to his meate vvould often and earnestly desire to haue some brought vnto him but no sooner did it come into his sight but presently hee fell into horrible shaking and trembling distortions and terrible conuulsions of all his parts so as the bed vvould scarce hold him vvhereon he lay all vvhich presently ceased as soone as the meate vvas taken avvay And this vvas done so often till at length he grevv vveary of so many attempts in vaine and prepared himselfe for death giuing vnto vs all many signes of earnest repentance Among others he penitently confessed that this punishment was iustly inflicted vpon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends giue thankes vnto God when hee receiued his food which he conceiued to be the cause why now God would not suffer him to haue the vse of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that hee might bee an example vnto all men in this fearefull iudgement that they might escape the like by shunning his sinne The which being so notorious I thought fit in this place to insert though no man is more sparing in such particular relations Neither let any man here say that all this might proceede from some naturall causes and that there might be some such like reason giuen of it as of that disease which Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one bitten by a mad dog feareth the water like the dog that did bite him For howsoeuer it Diosâ—or l 7. c. 2. was an example strange and wonderfull yet doe I not say nor thinke that any thing in it was supernaturall and miraculous But let vs not for this cause neglect to make an holy vse of it in auoyding this sinne which God by this fearefull iudgement brought home to this poore mans conscience vnlesse we would proclaime that nothing but miracles can affect vs. For howsoeuer God bringeth these things to passe by naturall causes yet because they are so farre out of the ordinary course of nature and doe so rarely happen and seeing by a speciall prouidence God causeth a concurrence of seldome meeting causes that they may produce such strange effects after a wonderfull and vnwonted manner such examples should not bee much lesse effectuall to worke vpon our hearts and consciences then miracles themselues seeing they are purposely sent of God for this end And as God may iustly for our vnthankefulnesse vtterly depriue vs of the vse of his creatures so doth he often in their vse turne his blessings into curses making them through our abuse the causes of all diseases yea of death it selfe as common experience sheweth yea he may iustly cause the least bit of meate or crum of bread to choake in stead of nourishing vs the which also hath sometime happened Againe let vs consider that it is brutish and swinish vngratitude if when God openeth his hand and filleth vs Psal 114 27 28. 145 16. with plenty of his good pleasure we doe not by the eye of faith looke vp to the Author of all our good to render vnto him thankes for all his blessings yea heerein we shall be much worse then beasts in that diuers of them acknowledge their masters and recompence their care and cost by their profitable labour according to that of the Prophet The Oxe knoweth his owner and the Asse his masters crib but Israel doth not know my people doth Esa 1. 3. not consider §. Sect. 4 Of some short meditations before we eate Vnto this prayer and thanksgiuing let vs adde in the next place as opportunity will serue and our company and occasions permit some short meditations before we eate or in the beginning of our meale as first of Gods infinite goodnesse and bounty who preserueth and nourisheth all his creatures especially vs by a more speciall prouidence prouiding for vs sufficient plenty of all good blessings and
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
beholdeth our most secret actions not as an idle spectatour but as a righteous Iudge who will call all our workes to account to reward them if they be good 1. Cor. 5. 10. or to punish them if they be euill and what extreme folly and madnesse is it to make no scruple of committing those sinnes in the presence of our Iudge which with all care wee hide from our fellowes who it may be are guilty of the same or like crimes Let vs also consider that we carry our owne consciences euer about vs which are such witnesses as will not bee bribed and corrupted but will one day giue in true euidence before Gods Tribunall either to acquit or condemne vs besides all those present accusations wherewith they are alwayes ready to vpbraide vs after our ill-doing and those horrours and terrours wherewith they affright vs after we haue wounded them with knowne wilfull and haynous sinnes if at least by impudencie in sinning and customable wickednesse they be not for the time seared and senselesse Let vs remember that there is nothing hid which shall not bee made manifest and that all our workes and actions which are done in the most secret corners shall as our Sauiour speaketh Mat. 10. 26 27. be proclaimed vpon the house tops yea shall one day come to be viewed and scanned before all the holy Saints and Angels and be either applauded and commended or else derided and condemned Finally that it is grosse hypocrisie to seeme more carefull and conscionable of our workes and wayes when we are in company and in the sight of men then when we are alone and in the presence of God the which abuse of his Maiesty hee will not indure but will vnlesse wee repent of it pull off the vayle and vizard of hypocrisie and lay open our nakednesse and filthinesse to the view of the world Or if he forbeare vs so long yet will hee not faile to vncase and vnmaske vs at the day of Iudgement and giue vs our portion Mat. 24. 51. with the rest of our fellow hypocrites where shall be weeping and gnashing of teeth §. Sect. 5 That it is pleasant profitable and necessary to spend our solitary houres in Christian duties And thus are we in our solitarinesse to watch ouer our minds and imaginations our hearts and affections our workes and actions that they may be preserued from all sinne and wholly taken vp and exercised in religious and honest duties which that we may obserue with more vigilancy and diligence let vs consider that it is a course pleasant profitable and necessary For what can be more pleasant then so to carry our selues in our solitarinesse as that we may conuerse with God feele within vs the beames of his fauour warming our hearts and the sweet communion and gracious influences of his holy Spirit directing comforting and incouraging vs in these good courses what greater ioy in this life then thus to inioy God in some first fruits and small beginnings which shall be the perfection of our happinesse when we come to full fruition We shall find it also most profitable both for our selues and others For if wee make this vse of our solitarinesse our minds will be the better fitted for diuine contemplation when as they are sequestred for the time from the world as our bodies are from company and so freed from all those distractions and interruptions which when we are in company doe hinder vs in this exercise And this benefit of solitude for holy Meditations the Psalmist noteth Stand in awe Psal 4. 4. saith he and sinne not commune with your owne heart vpon your bed and be still And our Sauiour Christ inioyneth it as a notable helpe to fit vs the better for prayer When thou prayest saith he enter into thy Chamber and when thou hast shut to the doore pray to thy Father which is in secret And as we are hereby made more fit to conuerse with God so also with men seeing if we keepe our mindes and hearts thus well seasoned in our solitarinesse all our words and actions will hold the same taste when we come into company and if when we are alone our hearts be the inditers of good matter Psal 45. 1. when wee come among others our tongues will bee as the pen of a ready writer to discouer and lay open for the good of others the things which we priuately haue conceiued If when we are alone wee thus furnish and inrich our selues with these prouisions of spirituall and heauenly treasures we shall be able out of our store to spend liberally when we come into company to inrich others also with our plenty Finally it is necessary that we keepe this watch ouer our thoughts hearts and actions when we are solitary because then we are more in danger to fall into sinne and to become slothfull and negligent in all good duties for then the bond of feare and worldly shame that restraineth the flesh from many disorders which otherwise it would willingly rush into being taken away it will eagerly desire more liberty to sinne and then also we want the incouragement of fame and commendation which is due vnto well-doing and is a notable spurre to pricke vs forward in vertuous actions the which mooued our Sauiour to incourage vs in our priuate prayers by telling vs that howsoeuer by performing this holy duty in secret we should want the applause and praises of men yet there is sufficient cause to make vs perseuere in it seeing our heauenly Father would aboundantly supply this defect who seeing vs in secret would reward vs openly Againe when we are solitary Mat. 6. 6. and alone we are destitute of the helpe of our religious friends who by their counsell exhortations and incouragements make vs more ready to vndertake and more able to performe Christian duties and by their admonitions and reprehensions doe raise vs vp by repentance when as wee are falne into any sinne In which regard the Wise man saith that two are better then one because if they fall the one will helpe vp his fellow and denounceth Eccl. 4. 9 10. a woe against him that is alone when he falleth because hee hath not another to helpe him vp And therefore in this respect also we neede to double our care in watching ouer our selues when we are alone because wee haue no other to watch ouer vs who might supply those defects in which we are wanting Adde hereunto that when we are alone we are more exposed to the danger of tentations seeing Satan our spirituall enemy is ready to take the aduantage of our solitude and to assault vs in single combate when we haue no seconds nor succours to assist vs in our foyles And this made him to tempt Eue when she was alone that she might not Gen. 3. 1. haue the counsell and helpe of her husband to make resistance And Ioseph when there was none with him but his vnchaste
admonish them of their faults before those vnto whom they desire chiefly to bee approoued and to maintaine their credit for this will make them either to deny the fault or to defend it or to excuse and extenuate it or if they can doe none of these to burst out into choller as holding themselues to be much disgraced Neither is admonition seasonable towards others when they haue begun first to admonish vs because it will seeme to proceed not from loue but from spleene not from any dislike of their faults but too much liking of our owne not out of a friendly liberty to doe them good by reclaiming them from their sinne but out of impatiencie to beare reproofe which maketh vs to returne like for like because we would haue both lye vnder the same guilt whereas if we take admonition well and performe the like dutie at another time to our neighbour it will be imputed to the friendly liberty of loue which seeketh to reforme the faulty and not to anger and reuenge which vpbraideth the like faultinesse to countenance our owne Secondly there is required that we take fit occasions to admonish as when our neighbours either by their words and speeches or their actions and behauiour doe offer vnto vs some fit opportunity for if it come thus by accident if findeth more easie entrance whereas if we seeme to come of purpose prepared and armed it will seeme more harsh to them whom wee admonish and but cause them to prepare also to make resistance Or when being sharpely taunted for their faults by their enemies they are vexed and grieued with their reproches then may wee take fit occasion to giue them admonition for them that they may not be lyable to such disgraces for this will seeme to spring out of loue which seeketh their credit and will mooue them to take it well when as we of the poyson of other mens raylings and reuilings doe make an antidote by our friendly admonitions to preserue them from taking any hurt from them for the time to come Thirdly we must be carefull in admonishing others that we our selues be not guilty of the same faults which we taske in them lest they pay vs in our owne coyne mete vnto vs by the same measure and bring vs vnder the same condemnation Yea perhaps we may incurre thereby the suspition Matth. 7. 1 2. of hypocrites who tell others of their sinnes to hide our owne or like subtill theeues raise a clamour against our neighbours that wee may the better escape in the Hiew and Cry or of disliking their person more then their sinne seeing we nourish the like in our owne bosome Or if Christian loue mooue vs to admonish them in this kinde because such sinnes beare more sway in them then in vs being committed by them wilfully and with settled resolution by vs through frailty infirmity and at vnawares seeing they defend them and we bewaile them they cherish and nourish them we condemne and labour to mortifie them we may being our selues faulty in this case admonish others but then it is best to preuent their vpbraiding by confessing our owne frailty and by applying our admonition to our selues together with them as thereby seeking our mutuall reformation Fourthly our admonitions must proceed from brotherly loue the which being a grace hidden in our hearts wee must make knowne by the fruits of it To which end we must vse all lenity meekenesse of spirit compassion in the sense of the like infirmities in our selues with milde and gentle speeches shewing in our hatred of their sinne the loue of their person And though the party may discerne them yet if we would doe any good we may not vse any insulting speeches contumelious words scoffes scornes or byting iests and howsoeuer in some cases for lesser faults or when we haue to deale with a froward nature we may sweeten our admonition by speaking merrily and in a pleasant manner yet wee must take heed that we retaine our grauity lest it bee turned into a iest and so lose all its force and efficacy But especially wee are to take heed that our admonitions doe not appeare to haue risen out of selfe-loue and respect to our owne particular but out of our loue of them whom we admonish for if this be but suspected it will neuer take any place because wee seeke not their good but our owne And secondly that they proceed not from anger and choller which will make it seeme a chiding and brawling rather then an admonition and an action of rauing rather then of loue In which respect our admonitions will be the more powerfull when as they haue no reference to our selues either of profit or hurt but rather such as by the faults which we reprooue accrew vnto others Againe to shew our loue we are with the notice which we take of their faults to acknowledge their good parts and to giue them due praise for their well-deseruing Or if their defects will affoord no such occasion wee may intermixe the vertues of their parents or deare friends both which will sweeten our admonition and serue like sugar to take away the distaste of their bitternesse Neither must wee bee alwayes beating vpon one string nor vse this soueraigne Salue for euery slight scratch but vpon some vrgent necessitie and waighty occasion passing by petty matters of small value as not seeing them or at least reseruing them like little pieces of coyne till they bee come to a summe For to bee still admonishing for euery trifle will make vs seeme curious busie-bodies and harsh censures to bee voyde of loue which maketh vs passe by infirmities and will cause our company to bee tedious and irkesome and our admonitions by their frequencie vnrespected and of no force Fifthly if the parties wee admonish bee of stout spirits and are bold enough to beare it wee may deale plainely and particularly with them for their sinnes but if they haue tender foreheads and are so ingenuously bashfull that they are apt to bee daunted and put out of countenance by our taking notice of their faults it is Christian wisedome to nourish this modestie and shamefastenesse seeing there is no great danger that such will bee hardened in their sinnes And to this end it is good to admonish them of their faults in other mens persons which are alike knowne vnto them and to let them see the foulenesse of their vices when like vnpartiall beholders they take a view of them in other subiects The which course also is sometimes good when it is propounded by way of Parable in another person as when wee haue to deale with our superiours as Nathan with Dauid or such as will not by plaine and direct dealing bee so easily conuinced of their sinnes Againe to cherish ingenuity and to preserue men from boldnesse and impudency it is not good in our admonitions to presse our reproofes too farre but to giue them some little euasion that they may not turne
Sect. 4 Of the right vse of apparell And these things are generally required to the right vse of our prosperitie and the temporall blessings which do accompanie it We might adde some special directions concerning the right vse of the chief of them Amongst which the most ordinary and necessarie are food and apparell of the former whereof I haue spoken before and therefore will onely in Christ Warf second part some briefe manner say something of the latter of which I haue intreated more largely in another place And first let vs know that wee must vse our apparell to those right ends for which they were ordained that is for necessity of nature to couer our nakednesse and to keepe vs from the iniuries of the weather and for comlinesse ornament and sober delight In which respect those who professe Christianity must carefully auoid in the vse of their apparell pride and vaine glory of which there is little cause if wee consider their originall which was to hide our shame the fruit of our sinne that the richest roabes are no speciall priuiledges belonging to the faithfull seeing Pagans and Heathens worldly and wicked men and women doe most exceede in them and finally that when wee haue made our selues as braue as Salomon in all his royalty yet the Lillies and flowres of the field will farre excell vs in their natiue beautie and brauery And seeing they were giuen to couer our shame hide our nakednesse and to preserue vs from the iniuries of the weather therefore doe those fayle of their end who out of pride vanitie and wantonnesse doe vse such as doe discouer them namely such women who lay open their naked brests to publike view as ensignes of their owne vanity and alluring baites to draw others vnto folly Finally seeing it was giuen for ornament comelinesse and honest delight they offend on the contrary side who being aduanced to high places fit not their apparell in some moderate sort to their ranke and calling but goe in sordid and base clothes out of a penurious minde in a rich estate to spare their purses and saue charges But of this I shall neede to say little being a rare fault in these dayes wherein almost all offend not onely carnall worldlings but also professors of Religion as much as they in excessiue brauery aboue their callings But seeing there are extremes on both sides what rules can bee giuen for the obseruing of the meane Surely no particular rules of direction are expressed in the Scriptures onely wee are to frame our directions from some generals as that wee must in all these things vse Christian frugality and sobriety modestie and prudence As first in respect of the materials of our apparell we must not be excessiue in cost nor goe more richly then becommeth our place and calling but bee herein frugall in our expences that wee may haue to bestow vpon better vses Neyther doe I know how they will answere it before God who being as Stewards entrusted with Gods talents doe spend them for the most part in superfluous cost about their owne apparell and let many of their fellow seruants perish for want of clothing to couer their nakednesse In respect of the forme wee ought to vse Christian sobriety and modesty abstaining from such habits and fashions as are vaine and phantasticall light and garish the which is forbidden by the Apostle Peter to Christian Matrons 1. Pet. 3. 3. Secondly from such as belong not to our sex as for the man to be womanish or the woman mannish in their apparell which tendeth to make the one effeminate the other impudent and both of them wanton lasciuious and luxurious and is therefore expresly forbidden in the Word Deut. 22. 5. of God as an horrible abomination in his sight Thirdly wee must abstaine from strange attire whether it be such as is strange in respect of diuers Countries in which regard we ought not as it is the cōmon custome of our people to imitate the fashions of other nations which sinne being also brought into fashion is scarce obserued but yet so great in Gods sight that he threatneth to punish it euen in Princes themselues and Kings Zeph. 1. 8. children and all others that clothe themselues in strange apparell or whether it bee strange in respect of our profession as when those that professe Religion and that they are Citizens of the new Ierusalem conforme themselues to the vaine phantasticall and garish fashions of the most prophane worldlings who are meere strangers from the Common-wealth of Israel which is so ordinary in these dayes that men cannot and I feare God will not when he commeth to visite put any difference betweene the one and the other Finally wee must obserue Christian prudence in the fashions of our apparell the property whereof is to be choyce in choosing them and then constant in keeping them In which respect wee are as much as we can to auoyd the common abuse of changing fashions almost as oft as the Moone which is a notable signe not onely of pride and vaine-glory but also of vanity and extreme folly which is the mother of lightnesse and vnconstancy seeing men often change because they haue not wit to choose the best or hauing chosen it doe want wit to keepe their choice The which is the more to be abhorred and as much as may be to bee reformed amongst Christians in respect of the needlesse cost and great dammage which this often change of fashions bringeth not only on particular persons but euen vpon our whole Countrey and Common-wealth I say as much as may bee seeing they can bee but amongst the last that come into these fashions the streame of this corruption being so violent that it carryeth all with it making them to be pointed at with the finger and derided as odde and phantasticall who keepe a fashion that all haue left In which regard it were much to be wished that this great abuse of apparell both for matter and forme which cannot be amended by any priuate persons might be reformed by publike authority and generall consent of the whole Estates CAP. XXXV How we ought to behaue our selues in the estate of affliction so as we may profit thereby in all sauing graces §. Sect. 1 What afflictions are and the diuers kinds of them BVt aduersity and afflictions take vp no lesse a part of the Christian mans life seeing there is no day passeth which bringeth Iob 5. 7. not with it some crosses and miseries Man being borne vnto trouble as the sparkes flie vpward In which respect it is necessary that wee adde some directions for the well-carrying of our selues in this estate By afflictions I vnderstand all miseries incident vnto this life which are the fruits of sinne and sent of God either as punishments vpon the wicked to satisfie the iustice of a seuere Iudge or as chastisements inflicted vpon the faithfull by the hand of a gracious Father for their correction
either from the causes which are efficient or finall or from the subiect and adiuncts of our afflictions And first in our meditations we are to consider that God himselfe is chiefe cause and principall Author of all our afflictions whatsoeuer bee the meanes and instruments The which may confirme our patience and comfort vs in our afflictions seeing they must needs be good and iust as comming from him who is the chiefe Goodnesse in himselfe and the Authour and fountaine of all goodnesse which is in the creatures Secondly that hee hath not onely in some generall manner in his eternall counsell preordained our afflictions and left all the rest to bee disposed by chance and fortune but that hee specially ordereth and ruleth them with his most wise iust and gracious prouidence both in respect of their manner measure and continuance making the ends of all inferiour causes to serue for his supreme ends which are his glory and our saluation Thirdly that the meritorious causes of all our afflictions are our sinnes which are so many and grieuous that our greatest afflictions are farre lesse and lighter then by our sinnes we haue iustly deserued Fourthly that our afflictions are not signes of Gods hatred nor the punishments of a iust Iudge but the chastisements and corrections of a gracious Father and that they proceed from his meere loue the which appeareth first in the measure of our afflictions both in respect of their quantity and time of continuance For he hath appointed a measure which cannot be exceeded and this quantity is small and light and how long also they shall last and continue the which time is short and momentany in comparison of that super-excellent and eternall waight of glory which they shall cause vnto vs. Yea he so measureth our afflictions vnto vs as that they do not exceed our ability to indure 1. Cor. 10. 13. them seeing he is alwayes ready to lessen our burthen or to increase our strength that we may be able to beare it Neither doth the Lord take delight in our smart to inflict vpon vs more then is needfull but measureth our afflictions not according to desert but so much onely as is necessary for his owne glory and our saluation §. Sect. 4 That our afflictions tend to the setting foorth of Gods glory Fifthly let vs also consider the ends of our afflictions which God propoundeth vnto them wherein his great loue shineth and appeareth The first and chiefe whereof is his owne glory seeing he manifesteth his power and goodnesse by assisting vs in our afflictions and by taking occasion thereby to shew and try his spirituall graces which he hath bestowed vpon vs the which should comfort vs in all our troubles seeing God heereby vouchsafeth vs this high priuiledge to be instruments of his glory The second end is the good both of our neighbours and our selues They receiue much good by our afflictions seeing they learne by our example to feare God in his iudgements and are restrained from the same sinnes which they see corrected in vs. Secondly as wee are ensamples of Gods graces shining in this fiery triall and also through our infirmities of humane frailty that seeing Gods perfection in our imperfections and his power and wisedome in our folly and weakenesse they may take occasion to glorifie him Thirdly because by our afflictions wee are made more compassionate and more able and ready to comfort others with those consolations wherewith our selues haue beene comforted The which also should make vs patient in our troubles yea euen to be thankfull and greatly to reioyce in that God vseth vs as meanes and instruments of our neighbours good whom wee ought to loue as our selues and as much as in vs lieth to helpe them in all things which may further their saluation §. Sect. 5 That God vseth our afflictiōs as means of our owne good Secondly let vs consider that the Lord vseth our afflictions as notable meanes of our owne good and of deriuing vnto vs many singular benefits both in respect of this life and the life to come For first hee vseth them for trials for the discouery of those spirituall graces which he hath giuen vs not vnto himselfe who knowing all things needeth no such helpes but vnto vs and others that hee may bee glorified in them and take occasion thereby to glorifie vs by crowning his gifts when by this Iam. 1. 12. triall they are approoued and may also edifie those who obserue them in vs and mooue them to follow our good example And likewise for the making knowne of our infirmities and corruptions that wee may be truely humbled in the sight and sense of them In which regard our greatest trials not exceeding our strength as God hath promised should bring vnto vs an answerable measure of sound comfort seeing they are assured signes vnto vs of the greatest measure of sauing graces in vs. Secondly hee vseth them as effectuall meanes to further our conuersion fitting and preparing vs thereby for the more diligent hearing of the Word and so working in vs by both ioyned together true contrition and humiliation Thirdly hee vseth them as speciall meanes to preuent sinne and to preserue vs from falling into it and also to mortifie and subdue those corruptions by all good meanes which adhere and cleaue vnto vs as pride carnall concupiscence selfe-loue and loue of the world The which should greatly increase our patience and comfort vs in afflictions for if we are willing to indure so much to be eased of bodily and temporall euill how much more should we chearefully indure any afflictions to bee Heb. 12. 9. freed from those which are spirituall and euerlasting as the Apostle reasoneth Fourthly he vseth them as notable helpes to increase in vs all his spirituall graces as sauing knowledge and remembrance of God a liuely faith vnfained repentance firme affiance hope loue feare patience and humility both by making vs more carefull in the vse of the meanes whereby they are begun and increased in vs and by exercising them with these trials And also to bring forth the fruits of these graces by new obedience prayer and more zealous performance of all other duties of his seruice Finally by our afflictions the Lord also maketh vs more forward to imbrace all vertues and to performe all Christian duties which concerne both our neighbours and our selues For whereas prosperity vsually incourageth men to wrong and oppression affliction being sanctified vnto vs is a notable motiue to perswade vs to carry our selues iustly in all our actions to be mercifull and compassionate towards others in their miseries and to bee meeke humble and courteous towards all men So also they increase the knowledge of our selues our courage Christian fortitude and strength to beare our crosses and miseries as being the spiritual exercise of these graces and finally our temperance sobriety modesty chastity as it were easie to shew if we could heere insist in these particulars In respect also
finall farewell to all grace and goodnesse 1. Cor. 6. 14. §. Sect. 3 The 3. meanes is to consider that we can no otherwise be accepted and approued of God The third meanes of perseuerance is to consider that there is no other way to be approued of God either in our persons or actions For Heb. 10. 38. though our workes make neuer so glorious a shew in the sight of men and our first beginnings and proceedings seeme most excellent and giue great contentment both vnto our selues and all others yet if we continue not vnto the end the Lord will take no delight either in vs or them according to that of the Apostle If any man draw backe my soule shall take no pleasure in him Fourthly let vs remember that our begun and continued righteousnesse will not at all profit vs if wee desist in our course and returne againe to our former wicked wayes For so the Lord hath plainly said That the righteousnesse of the righteous shall not deliuer him in the day of Ezek. 33. 12. his transgression and for the wickednesse of the wicked he shall not fall thereby in the day that he turneth from his wickednesse neither shall the righteous bee able to liue for his righteousnesse in the day that he sinneth c. And therefore as the sinner hath no cause to goe on in his sinne despairing of pardon so Nec sanctus ergo securus esse debet quandiu in huius vitae agone versatur nec desperare peccator c. Hier. ad Celantiam the righteous hath no reason to desist in his righteousnesse presuming of reward for that which he hath done already The fift meanes is to consider that if wee perseuere not in the profession and practice of true godlinesse all our former labour will not onely be spent in vaine but also to our great losse seeing we shall be in farre worse case after our apostasie then we were before we made any profession of Religion For Satan hauing bin once beaten out of possession vpon his returne taketh surer hold as our Sauiour speakes One euil spirit taketh with him seuen other worse then himselfe Mat. 12. 44 45. and reenter and dwell there the last state of that man is worse then the first So the Apostle Peter telleth vs that it had bin better for apostates not to haue 2. Pet 2. 20 21. Heb. 6. 4. 10. 26. knowne the way of righteousnesse then after they haue knowne it to turne from it like the Dog to his vomit and the Sow being washed to her wallowing in the mire The sixth meanes is to haue alwayes in our remembrance the fearefull punishments which are inflicted vpon Apostates both in this life and the life to come For the backslider in heart shall bee filled with his owne wayes and a Pro. 14. 14. 1. 31. good man who perseuereth in his integrity shall be satisfied from himselfe More especially he that forsaketh God and the wayes of his Commandements the Lord will forsake him giue him ouer vnto himselfe to go on in his owne sinfull courses to his euerlasting perdition and destruction according to that of Dauid to his sonne Salomon If thou forsake him he will 1. Chro. 28. 9. cast thee off for euer And that of Azariah to Asa The Lord is with you 2. Chro. 15. 2. while you be with him and if yee seeke him he will be found of you but if you forsake him hee will forsake you So the Lord threatneth to stretch out his Zeph. 1. 4 6. Luk. 17. 32. hand and to cut off them that were turned backe from him and those who had not sought him nor inquired after him In the life to come Apostates shall be depriued of heauenly happinesse for he only that indureth to the end shall be Mat. 24. 13. saued And he that putteth his hand to the plough and looketh backe shall not be Luk. 9. 62. thought fit for the Kingdome of God Yea they shall not only lose these heauenly ioyes but also haue their portion in hellish torments For they that Heb. 10. 26 27. sinne willingly after they haue receiued the knowledge of the truth and perseuere in their sinnes without repentance there remaineth vnto them no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation which shall deuoure the aduersaries as the Apostle speaketh §. Sect. 4 The last means of perseuerance is Prayer Lastly if we would perseuere in the duties of a godly life vnto saluation we must remember that it is not a thing in our owne power but the free gift of God and therefore if we would haue it we must continually beg it at his hands by feruent and effectuall prayer For as it is he alone that giueth vnto vs the spirituall life of Grace who were naturally dead in trespasses and sinnes so it is he onely that can preserue vs in it And if he openeth Psal 104. 18 19. his gracious hand we shall be nourished and filled with all good but if hee hideth his face from vs wee shall presently be troubled and perish in our former state of sinne and infidelity It is he that worketh in vs both to will and Phil. 2. 13. 4. 13. to doe of his good pleasure and wee who are able to doe nothing of our selues are inabled to doe all things through Christ which strengtheneth vs. It is hee that beginneth the good worke of grace in vs and hee onely can performe and finish it vntill the day of Iesus Christ It is he alone Phil. 1. 6. that is able to keepe vs from falling as the Apostle Iude speaketh and to preserue Iude v. 24. vs faultlesse before the presence of his glory with exceeding ioy We can no more walke in our owne strength in the wayes of godlinesse then Peter could vpon the waters but it is the power of Christs Word that supporteth vs and keepeth vs from sinking and his gracious promises of his helpe and assistance by which we are stayed It is not our apprehending him but his apprehending vs and holding vs in his hand that preserueth Phil. 3. 12. Esa 41. 13. vs from falling for our weake and childish hold would soone faile though we cling vnto him by a liuely faith if he tooke not surer hold of vs and as it were carried vs like a louing Father in the armes of his prouidence Neither doe we chiefly perseuere because wee are faithfull vnto God but because he is faithfull vnto vs and will stablish and keepe vs from all euill Our 2. Thes 3. 3. 1. Cor. 1. 9. 1. Thes 5. 24. Mat. 28. 18. Iob. 10. 28 29. owne strength would not stay vs from being forcibly carried away with the violent tentations of our spirituall enemies but it is our Sauiour Christ that keepeth vs who hauing receiued from his Father all power in heauen and earth is stronger then all
our selues that with all our indeuour wee striue to make our best speed §. Sect. 7 That we must performe all good duties with a quiet and peaceable minde The third rule is that we labour to performe all the duties of a godly life with a peaceable and quiet minde which is not disturbed with disheartening Rom. 5. 3. feares or tumultuous passions The which calme quietnesse ariseth from two causes The chiefe and principall is our peace with God and peace of conscience which are effects and fruits of our iustification by faith The which assuring vs of the remission of our sinnes our reconciliation with God victory ouer all the enemies of our saluation and that the Lord so watcheth ouer vs with his prouidence and ruleth vs in all our wayes with his Wisedome and Power that wee shall neuer fall from him and so ouer-ruleth all things which oppose vs that nothing shall be able to hurt or hinder vs and all things shall turne to our good and further our saluation we are made heereby constant cheerfull and couragious in all Christian duties seruing the Lord in holinesse and righteousnesse Luk. 1. 74 75. without feare all the dayes of our liues For then our sinnes and the iudgements of God due vnto them will not terrifie vs the malicious assaults and tentations of our spirituall enemies will not affright and discourage vs afflictions and persecutions for righteousnesse sake and for the profession and practice of Gods true Religion will not daunt and dismay vs but we will in despite of all these oppositions hold on our way and finish our course with ioy Whereas if wee want this inward peace and tranquillity our sinnes will presse vs downe as an heauie burthen and Psal 38. 4. hinder our proceeding in the wayes of godlinesse our consciences will accuse and terrifie vs Satan with his tentations will affright and beate vs downe and outward troubles ioyned with those inward discouragements which we finde in our selues will so vexe and disquiet vs that either wee shall desist in the wayes of godlinesse as despairing to ouercome all these difficulties or else proceed slowly and vnsettledly with much vnconstancy and discomfort The second cause of this inward peace and tranquillity of mind is the subduing and mortifying of our carnall lusts and tumultuous passions as worldly loue fleshly feare rash anger and the rest and the right ordering of all our affections when they are sanctified For where those vnruly passions doe still liue and beare sway they blind the mind that it cannot discerne the right way corrupt and ouer-rule the will that it cannot chuse euen that which the iudgement approueth and so vnsettle vs in all good courses that we can keepe no constant tenour in them but vpon euery slight occasion all our good resolutions are ouerthrowne and we quite turned out of the right way Whereas if these bee subdued and kept as it were vnder hatches the mind being quiet is able to iudge vprightly and the will to imbrace that which holy reason commendeth to its choyce and the worke of piety prospereth and proceedeth without any disturbance And as we are thus to mortifie our carnall lusts so we must rightly order our affections and passions euen after they are sanctified that they may performe their duties in due time and place and like seruants attend vpon holy reason that they may assist it and not as commanders and chiefe agents goe before it For as when a right and due order is obserued in the performing Christian duties reason being inlightened by Gods Word and Spirit first approuing them the will vpon the commendation of reason chusing them and the affections and passions subiecting themselues to the seruice of them both affect and desire them and oppose with all their strength all impediments which hinder their producing into act out of this orderly proceeding as in a well gouerned state wee become constant in all good courses contrariwise when affections beare chiefest sway and are the first mouers vnto Christian duties reason being thrust from his throne and will from the councell table though we may by fits and flashes performe them yet doing them in a disorderly manner not out of sound iudgement rightly informed but out of sudden and vngrounded passions wee can neuer bee constant in any good course but hot and zealous whilest the heat of passion lasteth remisse and indifferent when this feruour abateth and stone-cold when it ceaseth And this is the true cause why so many who haue beene zealous professours in their youth become luke-warme when they come to riper yeeres and wholly cold and negligent worldly and profane in their old age because their Religion and deuotion was but a flash of youthfull passion and not well-grounded vpon sanctified reason and a sound and settled iudgement conuinced by the euidence of truth and rightly informed by the Word of God And therefore seeing the first beginnings were disorderly and confused it is no maruell if the proceedings be vnsettled and vnconstant and hauing laid so vnstable and vnsure a foundation it is no great wonder if the whole building in short time become ruinous §. Sect. 8 That all our duties must arise from the fundamentall graces of a godly life The fourth rule is that all the duties of a godly life doe not only arise and spring from those inward and fundamentall graces sauing knowledge a liuely faith purity of heart a good conscience and feruent loue as I haue already shewed at large in the beginning of this Treatise but also that they be ioyned and accompanied with other Christian and internall vertues and principally Christian prudence zeale and humility without which they cannot be acceptable vnto God Christian prudence is most necessary to the well performing of all good duties because it guideth and directeth vs in all particular actions that they may bee done aright both in respect of the matter and the manner the substance and circumstances of which if we faile or of any one of them our workes otherwise commendable doe lose all their grace and excellency For though they be neuer so good in the matter yet if they be done in an ill manner and though for their substance they seeme neuer so glorious yet if we faile in the circumstances not obseruing due time place or persons that which is generally good in the Thesi and Theory ceaseth to bee so in the Hypothesi and in respect of the particular act as it is done by vs neither can we safely passe thorow all these narrow straits and difficult passages vnlesse Christian prudence sit at the Helme and direct vs in all our courses Besides this prudence is necessary for the guiding and tempering of our zeale which is a good Souldier in the Christian warfare but an ill Commander as being fit for execution but not to giue directions and if it be not vnder the conduct of prudence it becommeth blind and preposterous rash and wilfull like a headstrong
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery of the Word is a chiefe meanes of our spirituall life The first meanes of a godly life is the ministery of the Word the which is the ordinary meanes of begetting vs to the life of godlinesse and of beginning in vs all spirituall and sauing graces by which as inward causes we outwardly mooue in all Christian and holy duties Of raising vs from the death of sinne and cleansing and purging vs from the guilt and corruption of it and also of so quickening and reuiuing vs that we are inabled to performe the actions of holinesse and to bring forth the fruits of a godly conuersation Thus the Apostle calleth it Gods Rom. 1. 16. strong power whereby hee pulleth vs out of the state of death into the the state of life and saluation and the Apostle Peter The immortall and incorruptible seed which begetteth vs vnto God liuing and abiding in vs for 1. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. fathers who beget vs vnto God because being dispensers of the Word of grace they are instruments and meanes of our Regeneration Thus our Sauior saith that the houre was comming yea euen then was that Joh. 5. 25. the dead should heare his voyce and liue that is those which were dead in trespasses and sinnes should be quickened and haue their part in the first Resurrection by vertue of his Word preached for at this death and Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled vnto all holy duties of a godly life For so our Sauiour telleth his Disciples that they were cleane through his Word which hee had spoken vnto Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth elsewhere that we cannot ordinarily haue faith by which the iust man liueth but by the preaching and hearing of the Word How can they Rom. 1. 17. beleeue in him of whom they haue not heard and how shall they heare without a Preacher And after expressely affirmeth That faith commeth by hearing and 10. 14 17. and hearing by the Word of God And in another place he intimateth that we cannot put off the old man and being renewed in the spirit of our minds Ephes 4. 21 22. put on the new which after God is created in righteousnesse and true holinesse vnlesse we haue first heard Christ and been taught by him in the ministery of his Word But here we must take heed that we doe not attribute our new birth and spirituall cleansing vnto the Word preached as hauing in it any inherent power to giue life and grace in it owne nature or as it is by man preached vnto vs for then all that heare it would be quickened vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places the greatest number remaine vnregenerate and dead in their sinnes nor yet as vnto a principall and chiefe cause of reuiuing vs for this were to make an Idol of it by attributing vnto it Gods prerogatiues and peculiar Math. 23. 9. actions who alone is able to regenerate vs as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached not as comming from man but as it is the Word of God and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life and the begetting and increasing of his graces in vs. By vertue of which ordination and the blessing of God vpon it the Word receiueth all its power and vigour to quicken and preserue our spirituall life euen as by the ordinance of God and his blessing wee receiue our naturall life by generation and the preseruation of it by food and clothing which in themselues exceed not other creatures in their vertue for these vses but onely so far forth as God by his blessing inableth them vnto them The which if he withdraw our meate will not nourish Math. 11. 21. Luk. 12. 47. vs but rather become our bane and poyson and the Word preached will be so farre from being a Word of life and saluation that it will become the sauour of death vnto death to our deepe condemnation In which regard 2. Cor. 2. 16. wee must not rest in the preaching and hearing of the Word as in the deed done for the begetting of Gods graces and beginning in vs the life of godlinesse for thus it is onely the Spirit that quickeneth making the Ioh. 6. 63. same Word and at the same time effectuall vnto some for these ends by an inward secret and powerfull operation which for want hereof is heard of others without any profit but vse it as Gods ordinance vnto which his blessing is promised and doth so ordinarily accompany it in the harts of all those that vse it in obedience to God and desire to profit by it for the former ends that we may as well hope for spirituall life by feeding on this food as for the preseruing of naturall life by meate and drinke seeing both alike are Gods ordinance and by his power he is effectuall in the one as well as the other And so contrariwise the neglect of this meanes when God giueth it doth take away all hope of the spirituall life of grace seeing we tempt the Lord in refusing the meanes and despising his ordinance like those who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues should vtterly refuse to eate or drinke Againe whereas I say that the preaching of the Word is the ordinary meanes of life and grace when the Lord granteth it vnto vs we are to beware that we doe not limit Gods power vnto it as though hee could not any other way quicken sanctifie and saue vs. For he is able without all meanes to doe all these by the sole and secret worke of his holy Spirit being such an All-sufficient workman in himselfe that he needeth not the helpe of any instruments as we see in his sanctifying and sauing of elect Infants dying whilest they are vncapable of outward meanes for euen in them these two goe together seeing the rule is generall that without holinesse no man shall see the Lord. And hee is able to sanctifie other Heb. 12. 14. meanes for these vses as he ordinarily doth where
are naturally auerse and backward vnto them sluggish and slothfull rash and vndiscreete in doing of them and therefore if wee doe not carefully watch ouer our hearts wee shall vpon euery slight occasion neglect them altogether or grow cold and carelesse slacke and remisse drowzy and soone weary in performing them Whereas if keeping this watch wee stirre vp and re-enliue Gods graces in vs when they are ready to languish and die and with the Ostridge hasten our speed by adding vnto our wings of faith and loue the spurres of Gods feare wee shall without thinking of wearinesse run much more swiftly and surely in the wayes of Gods Commandements §. Sect. 2 That we must watch ouer our selues that we be not circumuented by our spirituall enemies Finally in this our watch we must carefully take heed that whilest wee set our selues to performe the duties of a godly life wee be not hindred by Mat. 26. 41. Mar. 13. 33. Eph. ◠18. the tentations of our spirituall enemies or at least so disturbed and disabled that not doing them in that manner as we ought we lose all the fruit of our labours In which respect our Sauiour exhorteth his Apostles to ioyne watching with their prayer that they might not fall into tentation not onely vnderstanding thereby a bodily watchfulnesse opposed to naturall sleepe but also the spirituall watching opposed to carnall security the sleepe of the soule with both which they were at that time ouertaken For howsoeuer the consideration of the multitude might and malice of our spirituall enemies is a motiue sufficient to make vs stand watchfully vpon our gard seeing they assault vs on all sides with their engines of battery lay secret ambushments in euery corner and fill all places so full of their nets and snares that without singular circumspection we cannot auoyd them yet seeing they neuer bend their malice and might so furiously against vs as when they see vs exercised about Christian duties that they may either discourage vs or make them vnprofitable who seeth not that wee had heere need to keepe a double watch Like wicked theeues often fleshed with blood and cruelty they are alwayes ready to doe vs a mischiefe and to beate vs euen to the death when they find nothing about vs but then they double their watch and diligence in surprizing vs by the way when as we are going about the seruice of our heauenly Master and carry with vs the rich treasures of his graces in which regard wee must be no lesse vigilant for our owne safety then they for our destruction for our perseuerance in the wayes of godlinesse and preseruing of our spirituall riches then they to stop vs in our course and to spoile vs of all our wealth The deuill like a roring Lyon goeth alwayes about seeking to deuoure 1. Pet. 5. 8. vs and therefore it behooueth vs continually to watch and to be sober but Mat. 13. 25. Ioh. 15. 9. Exod. 5. 1 6. then he is most watchfull in sowing his tares when he seeth that our heauenly Husbandman hath sowne his good seed and wheate of sauing graces in our hearts The world alwayes maligneth those whom Christ hath chosen out of it but in nothing doth it shew greater malice against them then when they most seriously set themselues to doe God faithfull seruice as we see in the examples of all ages The flesh is alwayes ready to betray vs into the hands of them both but neuer doth it more spitefully play its prizes then when it seeth vs exercised in religious duties carrying away our hearts with a thousand distractions and like a massie and heauy waight pressing vs downe maketh vs lumpish and heauy vnweildy and soone weary in our Christian race In which regard we must at all times watch to defeate their malice but we must double and triple it against this triple opposition of the deuill the world and our owne flesh when we intend to performe any Christian duties §. Sect. 3 That we must keepe this watch in all places and at all times In all which respects we are to keepe a carefull watch ouer our selues in all places when we are at home and when we are abroad when we are alone and when we are in company in the Church and open streetes and in our owne houses and priuate Closets seeing there is no place free from danger by reason of those inward corruptions and secret traytors which we carry euery where about vs and those outward enemies the deuill and the world which are ready in all places to set vpon vs. So likewise there is no time exempted from this watch neither youth nor old age day nor night but it must be kept continually according to that Take Deut. 4. 9. heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life For the causes of it are continuall and therefore the watch must not be intermitted At all times we must labour to please God and not by fits and obedience at all times must be yeelded to him At all times sinne must be shunned vnto which we are prone by nature and all vertues and Christian duties to be imbraced and practised when any good occasion is offered vnto which naturally we are backward and auerse No time is exempted from the Christian warfare nor secure and safe from the assaults of our spirituall enemies And therefore we must continually stand vpon our guard and keepe our watch that we be at no time vnfit for any of these purposes lest being surprized vpon a sudden wee be easily vanquished by our spirituall enemies Besides through the intermission of our watch we doe not onely lose the present time which should be spent in the seruice of God but also indanger our selues to lose much more before we can againe set our watch in good order For our hearts hauing broke the bounds of Gods feare will not without much labour be restrained of their licentious liberty our deuotions being once cooled will not without much fire and fuell recouer their lost heate And sooner might wee with well ordered hearts haue performed the duties of Gods seruice which we intend then bring them in frame and rightly prepare them when through neglect of this watch they are out of tune Finally wee must keepe this watch in all estates and conditions in the time of health as well as in sicknesse as well when we are rich that our wealth do not wedge and fasten our hearts vpon the world and earthly things as in our pouerty that wee vse no vnlawfull meanes to become rich In our prosperity that we forget not God nor loue his gifts better then the giuer and in our affliction that we murmure not through impatiencie but draw neerer vnto God when he correcteth vs. §. Sect. 4 That we must watch ouer our brethren Neither is it enough that we thus watch ouer
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
greatest hatred and detestation which thou hast formerly imbraced with greatest loue seeing by them thou hast most dishonoured and displeased thy God and wounded thine owne conscience The other part of thy conuersion is that thou turne vnto the Lord that thou maist serue and please him in newnesse of life according to that of the Prophet O Israel if ye returne returne vnto me saith the Lord for it is not enough that thou cease to be the seruant of sinne vnlesse thou become a seruant of righteousnesse nor to be vnblameable before men vnlesse thou be holy before God nor to abstaine from euill vnlesse thou doest good nor to keepe thy selfe from mis-spending thy Lords Talent vnlesse thou doest by vse increase it to thy Masters aduantage And as in thy returning there is a change in the obiect from not some but all euill not to some onely but all good so if it be sound and sincere it is also to bee plainly discerned in the subiect or person that returneth and in the change of all his faculties and actions And therefore if thou truly repentest O my soule there is a change in thy mind from the darknesse of ignorance to the light of knowledge from errour to truth in thy conscience from dead workes to purity in thy will refusing that euill which formerly it imbraced and imbracing that good which in time past it reiected in thy heart from hardnesse to tendernesse from security and impenitency to true repentance from the loue of sinne to the loue of God and all goodnesse for Gods sake from lothing of spirituall things to hating of carnall and so in the rest of thy affections and passions If thy repentance be sincere Ephes 4. 23 24. it beginneth inwardly in thee my soule and proceedeth to the outward parts it beginneth in feruent desires proceedeth in good resolutions and earnest indeuours and sheweth both in our holy and righteous actions throughout the whole course of our liues and conuersations And howsoeuer it is imperfect in respect of degrees seeing we can neuer sufficiently whilest we liue heere bewaile and forsake our sinnes nor serue the Lord in holinesse and righteousnesse in any such perfection as the Law requireth yet if thou doest truly repent O my soule there is a perfection of integrity whereby thou labourest to serue and please thy God in renouncing all sinne and imbracing all righteousnesse and in the purifying of all thy powers and faculties outward and inward from corruption to holinesse And these are the parts of thy repentance O my soule containing in them the matter and forme §. Sect. 4 The final causes subiect and properties of repentance the contraries vnto it and comparisons which illustrate it The finall causes and ends of it are first that God may be glorified in the acknowledgement of thy sinnes and may be iustified in his righteousnesse when he iudgeth and magnified in his mercies when being guilty of sinne and condemned in thy selfe yea by thy selfe hee pardoneth all thy sinnes and iustifieth thee in the righteousnesse and obedience of Iesus Christ Secondly when out of the same grace and goodnesse hee freeth thee from not onely the guilt but also from the punishment of all thy sinnes his iustice being satisfied by Christs sufferings and obedience Thirdly that being freed from sinne and become the seruant of righteousnesse thou shouldest glorifie and please God in the whole course of thy life by mortifying thy sinnes and studying to serue him in thy new obedience Finally that thou maist hereby be assured of Gods fauour in this life and of euerlasting happinesse in the life to come and haue the peace and comfort of both in thine owne conscience The effects and fruites of thy repentance are the inward purity and sanctity of thee my soule from the pollution of sinne in all thy powers and faculties and thy exercise of these inward graces in the duties of piety towards God of righteousnesse and charity towards thy neighbours and of temperance sobriety towards thy selfe and an hearty desire and earnest indeuor to please thy God in all things both in thought word and deed by conforming them in obedience vnto all his Commandements The subiect or person to whom it onely belongeth is the elect and faithfull the repentance of all others being like that of Cain Esau Ahab Iudas and all hypocrites false and counterfeit The subiect in which this grace is exercised is the whole man and all the powers and parts both of his soule and body but principally it keepeth its court of residence and sheweth it chiefe vertue and power in thee my soule and aboue all other thy faculties in the change of thy mind and will thine heart and affections The obiect of thy repentance is sinne and that compleat righteousnesse required in Gods Law that being the thing from which thou fleest this that vnto which thou aspirest that it which thou labourest to mortifie and kill this that vnto which thou indeuourest to bee more and more quickened and reuiued The properties and qualities of it thou hast before seene in the seuerall parts The contraries vnto it generally considered are impenitency carnall security hardnesse of heart worldlinesse and prophanesse In the parts of it the contraries to humiliation and sorrow for sinne are pride out of an opinion of our owne righteousnesse for Christ came not to call such Pharisaicall Iusticiaries but sinners to repentance and an hard heart and seared conscience which cannot repent and on the other hand worldly sorrow for carnall respects which causeth death and hopelesse sorrow which being voyd of faith endeth in despaire and so plungeth those which so repent with Cain and Iudas into hellish condemnation Now to what wilt thou compare this grace of God O my soule It exceedeth all legall vertues in profit and necessity especially to vs who are imperfect in them and is exceeded of none but of faith and loue the fountaine of this streame and roots from which it springeth which if thou ioynest together and entertainest them like louing friends to liue and lodge in thee no misery my soule can make thee miserable no curse of the Law can hinder thy blessednesse no imperfection of other vertues or duties can keepe thee from the fruition of eternall happinesse whereas without these all other blessings are accursed vnto thee all shewes of other graces false counterfeit and vtterly vnprofitable To what then mayest thou compare this excellent grace and gift of the Spirit It is like the waters of Iordan which will purge thee from the filthy leprosie of all thy sinnes not by it owne inherent vertue but by the power of Gods Word and promise who hath assured all that truly repent of the remission of their sinnes and as it is a fruit and infallible signe of faith which assureth thee that thou truly beleeuest and art therefore purged from all thy sinnes in the precious blood of Christ It is like the precious balme of Gilead which is fit
outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
bodily smart and worldly griefe for the losse of things little to be esteemed how many arguments of comforts as it were bridles needest thou to curbe in and moderate thy sensuall sorrowes and yet how often doe they get head and as it wer◠catching the bridle betweene the teeth carry thee away in a full carreer But how many strong motiues and forcible reasons as it were sharpe spurres in thy sides doest thou need to make thee sorrow for thy sinnes and how soone like a dull hackney art thou tyred in this vnusuall way so that no spurres nor stripes will make thee mend thy pace How cold and quiet is thy hatred against thy sinnes and vpon what easie tearmes and small submission art thou content to let them liue when the Lord hath giuen them into thy power and put the sword of the Spirit into thy hands wherewith thou mightest slay them How little hast thou profited in the amendment of thy life how small and insensible are thy proceedings in the wayes of godlines and after long time spent and many means vsed how small is thy progresse and how neere art thou still to the place from whence thou diddest sit out How faint are thy desires O slothfull soule after good things How farre from earnest longings which breake the heart and from hungring and thirsting which are impatient of delay and neuer at quiet till they be satisfied How often doest thou faile in thy good resolutions and how seldome dost thou bring them to any good effect How easily art thou discouraged in thy best indeuours desisting or at least often intermitting them before thou bringest them to any perfection And yet this is all thou canst doe towards that perfect obedience which the Law requireth and all that thy God in the Gospell doth require of thee Vngratefull soule if thou dost not answere his demands when hauing done so much for thee hee desireth in lieu of all to haue so little returned vnto him §. Sect. 4 A hearty wish to haue all wants supplyed Jer. 9. 1. O that thou couldest performe this duty in that manner and measure which thy God requireth O that thy head were a fountaine of teares that thou mightest with Dauid cause thy bed to swim and water thy Psalm 6. 6. couch with them and with Ieremy weepe day and night for thine owne sinnes and the sinnes of thy people O that God would smite thy hard heart as he caused Moses sometime to smite the Rocke that there might gush out of it teares of vnfained repentance O that I could thorowly waken my selfe out of my slumber of security that continually expecting my Iudge I might prepare my selfe for his comming and lament my sins as though it were the last day of my life O that I could be more displeased with my selfe because my sinnes no more displease me and lament the hardnesse of my heart because I can no more heartily bewaile them How should I inwardly reioyce in this sorrow How should I haue more iust cause of delight in bathing my selfe in these flouds then Naaman had when washing in lordan he perceiued himselfe cleansed from his Leprosie How should these teares be my meate and drinke and more refresh me then my corporall food O that turning from my sins with implacable hatred I could returne to my God with all feruency of affection and that I could expresse and approue my loue vnto him who hath so loued me by bringing forth plentifull fruits of new obedience O that my Psal 119. 5. wayes were so directed that I might keepe his Statutes O that thou couldest my soule set thy selfe perfectly to seeke and serue him and that thou mightest neuer erre from the wayes of his Commandements O that it were thy meate and drinke to doe the will of thy heauenly Father and that thou couldest loue it better then thy daintiest food O that thou couldest doe Gods will in earth as the blessed Angels doe it in heauen with all ioy and cheerfulnesse speed and diligence But alas so impotent thou art in thine owne strength that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou desirest §. Sect. 5 Acknowledgement of impotency Thou seest thy sores and feelest their smart but hast no skill to cure or ease them Thou are sensible of thy defects but art so poore and beggerly that thou canst not supply them Yea thou art within the sight of the waters which haue vertue in them to cure thy lamenesse and lyest desolate bemoning thy misery but art so impotent that thou canst not step into them Thou seest and acknowledgest that thy sorrow for sinne is too too small and it grieueth thee that thou canst bee no more grieued but hast no more ability to draw from thy head plenty of teares or from thy heart vnfained sighes and grones for thy sinnes then to command the clouds to raine or the windes to blow Thou seest the miseries and dangers which attend vpon thy carnall security but canst not rowze thy selfe vp out of this dead slumber Thou feelest the mischiefes of an hard heart but art not able by any meanes of thine owne to supple and soften it Many defects and imperfections there are in thy new obedience but thou hast no ability to supply the one or amend the other Rest not therefore my soule vpon thine owne strength which will faile thee in this as well as in all things else of any waight or worth but flee vnto him that is both able and willing to pardon thy imperfections and wants and also to supply them Cry vnto him O my soule who is ready and All-sufficient to heare and helpe thee Lift vp thy heart vnto him and say §. Sect. 6 Petition O thou who art alone able to perfect that good worke of repentance which thy selfe hast begun amend in it what is amisse and supply all that wherein it is defectiue I haue desired to turne vnto thee by vnfained repentance but my corrupt flesh opposeth me in this work so as I can bring it to little effect put to thy helping hand and supply by thy Spirit what is wanting in me The reliques of my corruption doe still remaine in mee and pull me backe as I am returning vnto thee but thou who hast deposed them from their regency and weakened them in their full strength canst deliuer me fully from their power and tyranny and preserue mee from the danger of those secret ambushments out of which these scattered forces vpon all aduantages doe assault me My carnall security opposeth my repentance and maketh me apt to slumber in my sinnes but thou canst awake me out of this sleepe who was able to rowze me out of the sleepe of death My heart is hard and I bewaile great sinnes with small sorrow but if thou finite this stony rocke there will issue from it as from a fountaine streames of repentant teares I am now slow and dull in returning vnto
because the crossed booke as it sheweth his honesty in paying his debts so at least it seemeth to argue defect of present meanes in that for the time he was indebted so much lesse would any come vpon the score or into the booke of conscience for euery small bait of worldly pleasure or profit seeing here especially one thing pulls on another and many littles make a great reckoning nor yet for matters of greater moment if they considered that payment must bee made the score cleered and the booke crossed before they can betake themselues to quiet rest Which when it is done though it sheweth their faith and piety in repenting yet withall their frailty and imperfection in their spirituall estate in that by falling into sinne they needed repentance §. Sect. 6 Of the consideration of our misery and punishment And thus we must examine our selues in respect of our sins which when we haue done we must not rest there but enter also into the consideration Heb. 10. 31. of the misery and punishments which not being repented of they bring vpon vs. As that they make vs subiect to the wrath and displeasure of Almighty God who being a consuming fire and we as stubble or combustible matter it must needs be a fearfull thing to fall into his hands To the curse also of the Law denounced against all that continue not in all that is written therein to doe it and to all the plagues and punishments threatened therein which respect either this life or the life to come that they are a wall of separation betweene our God and vs stopping from vs the sweet influences of his grace and loue and hindring vs of many testimonies of his fauour in temporall things which otherwise hee would graciously bestow vpon vs. And contrariwise that till we repent they indanger vs to euerlasting condemnation which though we doe hereafter auoyd by turning from our sinnes vnto God yet in the meane time they expose vs to temporary afflictions which God vseth as a meanes to bring vs to repentance crossing vs in our euill courses and setting thorny Hos 2. 6. hedges in our way to stay vs from running too farre from him They moue him to meet with vs at euery turne and to bring vs to a true sight and sense of our sinnes by fitting his punishments in some proportion or likenesse vnto them because so brutish wee are in obseruing our sinnes and the iudgements of God inflicted for them that like the dog before the sheepe that he hath worried wee need to be taken with the manner and to haue our fault laid before vs when he taketh vs in hand to beate vs for it For because sinne is too sweet to our carnall appetite therefore the Lord imbittereth it with the wormewood and gall of afflictions which Lam. 3. 19. oftentimes much more vexing vs then wee tooke delight in the pleasure of sinne doth make vs afterwards when wee remember this lothsome after-taste to restraine our appetite and not to giue way to our carnall concupiscence alluring vs to wickednesse §. Sect. 7 Of the end of this examination and time when it is to be performed And thus we see the subiect matter and manner of our examination with the helpes and meanes whereby we may be furthered in it Now the maine end of it is that it may serue as an effectuall meanes to bring vs to repentance for therefore we labour to come vnto a true sight of our sins that we may vnfainedly bewaile them with bitter griefe Therefore doe we take a thorow view of our sinnes and the Iudgements of God miseries and punishments which doe accompany them that seeing the vgly deformities of the one and feeling or foreseeing the smart of the other we may be moued either not to sinne or being ouertaken to leaue and forsake them and to preuent our owne woe by speedy repentance The time of this examination is alwayes in season because repentance is neuer vnseasonable For seeing the score is seldome cleere and our frailty such that conscience is occasioned to hold the pen still in hand and euery hand while writeth vp our debts therefore we must be still examining cleering and crossing of our bookes that nothing may stand vpon account when we shall be called to Iudgement which being most certaine and the time most vncertaine it would be our wisedome to be alwaies in readinesse In which regard it were to be wished that we would spend some little time euery night before vve goe to sleepe in examining our selues and cleering our accounts for the day past the which I here passe ouer hauing spoken of it before in the daily exercise But most solemnly and seriously are wee to set ourselues about this duty of examination when as wee haue some speciall cause of renewing our repentance As when wee desire any extraordinary benefit which vve greatly vvant when we vndertake any waighty businesse vvhen vvee humble our selues in any solemne manner before God either publikely or priuately in the sight and sense of our sinnes vvhich vve desire should be pardoned or of some imminent and approching iudgement vvhich vvee vvould preuent or some present affliction vvhich vve vvould haue remoued or vvhen vvee prepare our selues that vve may come as vvorthy ghests to the Lords Table Then is this examination 1. Cor. 11. 28. most seasonable as being the best preparatiue for humiliation feruent prayer and serious repentance §. Sect. 8 A complaint of the neglect of this duty and the causes thereof But alas hovv is this excellent duty generally neglected and hovv seldome doe the most that professe Christianity call themselues vnto this account multiplying their sinnes from day to day and neuer making any reckoning of them And although almost all men hold it to be most necessary to be still reuievving their vvorldly estates and to keepe a strict account of their debts and meanes to discharge them of their disbursements and expences and of their profits and commings in yet hovv fevv are they vvho seriously examine their debts to God or of the meanes vvhereby they may discharge them hovv they thriue and increase or hovv they decay and goe backvvard in their spirituall estate till at last they prooue Banquerupts in all grace and goodnesse and so desperate in their estates that they onely thinke hovv they may runne further in debt and neuer take care hovv it may be discharged Of vvhich neglect there are many causes First because they are so farre in loue vvith their sinnes that they loath all meanes vvhich might vvorke any dislike or conuince them of the necessity to leaue and forsake them So our Sauiour saith that when light is come into the world men loue darknesse rather then light because Ioh. 3. 19 20. their deeds are euill For euery man that doth euill hateth the light neither commeth to it lest his deeds should bee reprooued Secondly because through long neglect of this duty their debts are growne
greatnesse and hainousnesse and maketh vs know whilst we search our sores to the bottome that they are so deepe and dangerous that they need present cure and the soueraigne salue of Christs Blood which seemed so slight whilst they were skinned ouer with colourable excuses that we thought there was no haste of the cure that euery Lord haue mercy vpon vs or shallow broken sigh was sufficient to heale them It worketh our hearts to a true hatred of them when vpon iust triall wee see their vglinesse and deformity their horrible pollution and noysome sent For howsoeuer whilst these filthy channels were vnstirred they did little trouble vs with any ill sauour yet when wee rake in these stinking puddles they make vs abhorre them and shew by their noysomnesse how much they need clensing Yea it will make vs to loath our selues for our sinnes sake and thus abhorring our selues to repent with Iob in dust and ashes according to that of the Prophet Then shall yee Iob 42 6. Ezek. 36. 31. remember your owne euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and abominations And as it thus humbleth and prepareth our hearts for repentance so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth where hee saith that if the Israelites hauing sinned should bethinke themselues and repent nothing that they must consider their euill wayes before 1. King 8. 47. they could repent of them And our Sauiour first requireth that the Church of Ephesus should remember from whence shee was falne and then Apoc. 2. 5. that she should repent and doe her first workes of loue Thus the lamenting Church remembring her sinnes and afflictions which they had brought Lam. 3. 19 20. vpon her was humbled and repented By reason whereof it furthereth much the worke of sanctification and helpeth to purge out of vs the relikes of our sinfull corruptions For this frequent examination will not suffer sin to sleepe with vs nor to haue any time to fortifie it selfe against vs but assone as it is entred it discouereth this enemie and will not suffer it to lay against our soules any secret ambushments It nourisheth in vs the true feare of God and maketh vs carefull to auoyd his displeasure It pulleth vs backe being ready to fall into sinne when we consider the miscries which attend vpon it and from relapsing into our old diseases when we remember with what danger and difficulty we did escape them It keepeth our hearts and consciences pure and peaceable whilst by the frequent vse of it they are preserued from the pollution of sinne or quickly purged when they are defiled It nourisheth Gods graces in vs and maketh vs constant in the wayes of godlinesse It helpeth vs much in aspiring towards perfection whilst by often reuiewing of our works we see their defects and indeuour to amend them Finally it preserueth vs from receiuing any hurt by Gods temporary Iudgements for if we would iudge our selues he would not 1. Cor. 11. 32. iudge vs and maketh vs comfortably and with ioy expect the comming of the Lord to the last Iudgement when as wee hereby keepe euen our accounts and are prepared to render a reckoning when he calleth for it §. Sect. 3 That this exercise of Meditation is very necessary The necessity of this exercise doth likewise appeare because the neglect of it depriueth vs of all the former benefits But more especially as repentance is necessary vnto saluation so this examination must necessarily goe before repentance For first we must by examination come to the knowledge of our sinnes before we can either bewaile or turne from them Whereof it is that our Sauiour calleth sinners onely to repentance that is Mat. 9. 13. such as know and acknowledge themselues to be in this number And Ieremy willeth the backsliding Israelites first to acknowledge their iniquities Ier. 3. 13 14. and then to repent of them and to turne vnto the Lord. And Dauid saith that he thought on his wayes and then turned his feete vnto Gods Testimonies Psal 119. 59. So the Lord saith of the Iewes that they should remember their wayes and be Ezek. 16. 61. ashamed And putteth consideration before repentance as a cause and meanes of it Because saith he he considereth and turneth away from all his 18. 28. transgressions implying that he could not haue turned vnlesse he had first considered of his sinnes from which hee turned And this as one excellently M. Dyke of repentance obserueth is implyed euen in nature where there is the same instrument of seeing and weeping to shew vnto vs that weeping depends vpon seeing He that sees well weepes well He that sees his sinnes thorowly will bewaile them heartily And this want of consideration the Prophet noteth to haue beene the cause why Ephraim would not turne vnto the Lord that he might heale them They consider not saith he in their hearts Hos 7. 1 2. that I remember all their wickednesse And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency because no man so much as demanded What haue I done Neither in truth is there any one greater Ier. 8. 6. cause why men in our owne dayes goe on in their sinnes without repentance then want of due consideration what they are doing namely treasuring Rom. 2. 5. vp against themselues wrath against the day of wrath and as it were heaping vp a pile of wood for their owne burning Neither were it possible that they should rush into all sinne like the horse into the battell if they would but examine whither they are a going and into what desperate dangers of death and destruction they plunge themselues by continuing in their wicked courses Againe without often and strict examination it is not possible for vs to finde out or auoyd the deceitfull wiles of our owne sinfull hearts seeing they are so deepe that without much searching Ier. 17. 10. wee cannot sound them to the bottome Whereof it is that the Wiseman counselleth vs that we should aboue all other obseruations looke Pro. 4. 23. to our hearts And the Apostle exhorteth vs to take speciall heed lest there should be in vs an heart of vnbeliefe in departing from the liuing God Moreouer Heb. 3. 12. Deut. 11. 16. without this diligent search whereby wee come to a sight of our wants we would flatter our selues in our weake and fraile estate as though nothing needed reformation and pleasing our selues in our owne imperfections we would neuer labour and striue after more perfection For we are naturally so full of pride and selfe-loue that as Salomon speaketh Euery Pro. 21. 2. way of a man seemeth right in his owne eyes And therefore our Sauiour exhorteth vs to take heed that the light which is in vs be not darkenesse that is Luk. 11. 35. that
some delay we haue most doubted of them Finally knowing that he is good and gracious mercifull and bountifull both vnto all his elect and particularly vnto vs wee must seeke to confirme it vnto our selues by our owne experience and by calling to mind how often he hath pardoned our former sinnes and sealed this pardon in our hearts and consciences by the testimony of his Spirit how often we haue tasted how good he is in the fruits of his bounty and in the sweet feeling thereof haue had our hearts comforted and refreshed The which experience of times past will much strengthen our faith and hope Rom. 5. 4. for the time to come make vs wholly to depend vpon him and to consecrate and deuote our selues to his worship and seruice with all cheerfulnesse and couragious resolution notwithstanding all oppositions seeing by manifold experience we haue found that the God whom wee serue is Dan. 3. most mighty to defend vs most gracious true of his promises and bountifull in performance richly rewarding all those who feare and depend vpon him Thus knowing the vertue and efficacy of Christs death in taking away by the inestimable merit thereof the guilt and punishment of our sinnes we must striue to finde and feele it in our owne experience by obseruing how it hath been powerfull and effectuall in vs for the mortifying and crucifying of our carnall lusts and sinfull corruptions which heretofore haue ruled and raigned in vs. And this Paul meaneth when hee saith that he desired to know nothing but Iesus Christ and him crucified 1. Cor. 2. 2. namely this vertue and efficacie of it in himselfe in the crucifying of his flesh with the lusts thereof and not onely to know the truth of it which might easily be attained vnto by the relation and instructions of others In which sense he saith in another place that he accounted all things but losse Phil. 3. 8 9 10. for the excellency of the knowledge of Christ Iesus and that he laboured aboue all things to know him and the power of his Resurrection and the fellowship of his sufferings being made conformable vnto his death that is not barely to know these things or to beleeue them by faith but to haue the experience of the vertue of his Resurrection in raising him from the death of sin to holinesse and newnesse of life giuing him a full conquest ouer his corruptions and spirituall life and strength to serue God in some perfection Thus knowing the holy Ghost to be our sanctifier we must neuer rest till we haue some good experience of it in our selues in his purging vs thorowout body and soule from all sinfull pollutions and in our spirituall renewing and reforming according to Gods Image in wisedome holinesse and righteousnesse Thus we must know the workes of God both towards our selues and others not onely by hearing reading and discourse but also by our owne obseruation and experience How liberally from time to time he hath rewarded our poore indeuours and imperfect seruice with manifold blessings and how hee hath corrected our sloth when as wee haue been cold and carelesse formall and negligent in his seruice with his fatherly chastisements How he hath visited our sinnes with crosses and afflictions yea speciall sinnes with speciall punishments which haue sprung as fruits from those cursed rootes and by following them as at the heeles haue plainly shewed from what causes they came or else haue bin so fitted and proportioned vnto them in likenesse and similitude that the correction hath as it were by the hand led vs to the sight of our sinne And how vpon our repentance and humiliation he hath graciously spared and freed vs from our afflictions when wee least thought of any deliuerance The which as it will notably preserue vs from falling into those sinnes for which wee haue been formerly corrected so when wee haue falne it will effectually mooue vs to rise out of them by vnfained repentance and confirme thereupon our affiance in God that seeing he is immutable 2. Cor. 1. 10. in his goodnesse he will now againe be alike gracious vpon our humiliation to deliuer vs from present and future euils Thus also in Gods dealing with others we may haue experience of his truth in his promises towards those that feare and serue him and in his threatenings against those that are wicked who make no conscience of their wayes but rebelliously sinne against him of his Iustice by obseruing his Iudgements executed vpon the wilfull transgressours of his lawes and his goodnesse and mercy towards those who indeuour to serue and please him whereby we Eccles 8. 12. shall be made fearefull to offend him and carefull to carry our selues so in an holy conuersation as that we may be accepted in his sight And as this experimentall knowledge of God and his workes will bee a notable meanes to restraine vs from all sinne and to further vs in all the duties of a godly life so also the like knowledge of our selues and our owne courses and actions will be a singular helpe to the same ends as when we not only know that we are wholly corrupted in our soules and bodies with originall sinne but also experimentally feele the venome and vigour of it working in vs disabling vs vnto all good duties and making vs prone vnto all wickednesse whereby we are made more carefull in the vse of all good meanes by which wee may be inabled more and more to mortifie and subdue it when as wee not onely after a generall manner know our naturall weaknesse and frailty whereby we are often ouertaken with manifold actuall sinnes but also obserue by particular experience our speciall slips and falls what corruptions are most potent in vs and vnto what sinnes our nature is most prone and wherewith we are most often foyled to the end that we may not rest vpon our owne strength which so often faileth but vpon the power and promises of God and with more feruency craue the assistance of his holy Spirit to strengthen vs against our corruptions and to subdue their power that they may not preuaile against vs as in former times When as we see that wee are defectiue in all good duties we must also by experience obserue vnto what speciall duties we are most auerse and which we performe with most difficulty bewraying in them our greatest wants and imperfections that so wee may goe about them with greatest resolution and vse our best indeuours to performe them daily in more perfection When as wee not onely know that we are continually tempted by our spirituall enemies but also finde by experience their particular tentations wherewith they most assault vs and most often foyle and ouercome vs that so wee may in these regards keepe a more speciall watch take more paines in repairing these particular breaches and arme our selues with more courage and resolution to withstand them in the next incounters §. Sect. 2 The experimentall
our sinnes and the Iudgements of God due vnto them testifying our repentance for them and our vnworthinesse of his least mercies by resting from all bodily labour in the day of our fast and wholly abstaining from our food and all other comforts and delights of this life so farre foorth as it will stand with necessity of nature charity and comelinesse and much more by forsaking all our sinnes and doing the workes of piety and charity that by this renewing of our humiliation and repentance wee may increase the feruency of our prayers and strengthen our faith in this assurance that they shall be graciously heard and granted vnto vs. In which description this religious fast being principally intended as an exercise of repentance by which it is increased and as a helpe to our prayers that they may bee more feruent is sufficiently distinguished from all other kinds of fasts As first from the fast of necessity for want of sustenance or appetite to it seeing this is voluntary and at our free choyce Secondly from that ordinary abstinence whereby wee temperately soberly and sparingly feed vpon Gods creatures for the satisfying of nature and not the pleasing of our carnall lusts and appetite which is most commendable as being of common and daily vse and the other onely to be vsed vpon extraordinary occasions seeing in this fast we restraine our selues but in respect of some part of our food whereas that whereof wee intreate is a totall abstinence for the time both from all food and the most of our worldly comforts Thirdly from a physicall fast which is prescribed and vsed for the cleansing of the stomake and body from ill humours and the preseruing or recouering of our health and from a politique fast appoynted by the Magistrate for ciuill ends and the good of the Common-wealth seeing this is a religious fast which aimeth onely at such ends as are spirituall and tend to the health and welfare of our soules Lastly from a morall fast which is vndertaken by those which are single and vnmarried for the preseruing of their chastity and keeping their bodies from being defiled with filthy lusts seeing this is no solemne or extraordinary action but to be commonly put in practice so oft as wee finde it necessary and seeing also it aymeth at a farre other end then this of which I heere speake namely the preseruing of chastity Whereas the end of the religious fast is by humiliation and prayer to obtaine some speciall suites at Gods hands §. Sect. 2 That the duty of fâ—â—â—ing is not ceremoniall but â—eâ—â—iâ—ed Gospel as well as the Law Againe whereas I call it a religious act I imply hereby that God is the Author of it and requireth it at our hands seeing he hath restrained vs in all duties appertaining vnto his seruice that we worship him according to his reuealed will and not according to our owne inuentions Neither are we to esteeme it as a part of the ceremoniall Law which is abrogated by Christ for howsoeuer there were many rites about it of this nature which now are some of them abolished and some out of vse as renting of their garments wearing of sackcloth sitting in ashes and couering their heads therewith and such like yet in respect of the maine substance which is the humbling of the soule before God by all good meanes that we may testifie our repentance and be made more feruent in our prayers Ioel. 2. 12 13 14 Esa 58. 5 6 7 c. 2. Chro 20. 3. as it was required of them more especially then the outward rites and ceremonies in the time of the Law so is it no lesse commended vnto vs vnder the Gospel to be religiously obserued vpon all extraordinary occasions For our Sauiour Christ purposely teacheth vs the right manner Mat. 6. 16. 17. 21. how iâ— ought to bee done commendeth the efficacie of it being ioyned with prayer a Luk 5 31 35. and sheweth that howsoeuer his Disciples vsed it not whilest he was with them because it was vnseasonable for the children of the Bride chamber to fast the Bridegroome being with them yet they should performe it when he was taken from them And thus it was accordingly practised by the seruants of God not on certain dayes set times but vpon great and extraordinary occasions not only in the time of the Law as by b 2 Chro. 20. 3. Iehosaphat and his people by c Dan. â— 3 â—0 2. 3. Daniel d 〈…〉 21. Ezra and the children of the captiuity by e 〈…〉 18 19. Queene Hester her maids Mordecay and all the whole people of the Iewes but in the New Testament also by the f 〈…〉 14. Disciples of Iohn the Baptist g 〈…〉 2 3. and by the Church when they set apart Paul and Barnabas By h Luk. 2. â—9 Hannah the Prophetesse and i Act. 10. 30. Cornelius who it seemeth frequently vsed this exercise and not onely vpon extraordinary occasions that by the helpe thereof their prayers might be more seruent and effectuall to preuaile with God though it may bee not in that solemne manner and with that deepe humiliation as is ioyned with this whereof we speake For this is to bee performed not ordinarily and so oft as wee pray but vpon extraordinary occasions as the Apostle implyeth where he inioyneth married persons not to defraud one another vnlesse by consent 1. Cor. 7. 4. for a time that they might giue themselues to fasting and prayer seeing he must needs be vnderstood of extraordinary fasting prayer vpon vnusuall and waighty occasions because ordinary prayer is to be vsed by them euery day together without any necessity of such separation So our Sauiour telling vs that the time of fasting is a time of mourning implyeth that it is vnseasonable but when we are occasioned to mourne vpon some speciall and waighty cause for otherwise ordinarily Christians are to reioyce in the Lord as the Psalmist and the Apostle exhort and Psal 33. 1. Phil. 4. 4. Esa 22. 12. not to mourne after this extraordinary manner till God calleth them vnto it Finally it is euident that this fasting ought not to be ordinary seeing it is a Sabbath of humiliation wherein we are bound to rest from all our ordinary labours and duties of our callings in which we are ordinarily to spend our time §. Sect. 3 The causes of a true fast and when it is most seasonable The cause which should mooue vs to performe this duty of fasting is that we may by more feruent and effectuall prayer obtaine at Gods hands some great and extraordinary benefit either priuatiue or positiue Priuatiue as freedome and deliuerance from some dangerous euill either of sinne or punishment In respect of the former when we or our Country in which we liue are guilty of some grieuous sinne and other meanes ordinarily vsed haue not beene effectuall to pull vs out of it or when some strong
§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly comforts And as we must thus totally abstaine from meates and drinkes so must we in the greatest part from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18. and delights and much more moderate our selues in the vse of them so farre forth as will stand with necessity and comelinesse then at other times Thus wee must abridge our selues from some part of our ordinary sleepe that by this bodily waking wee may be more ready to keep the spirituall watch haue more time to spend in religious and spirituall duties as also that we may hereby testifie our humiliation acknowledging our selues vnworthy as of other blessings so of our ordinary rest and sleepe To which purpose the Faithfull 2. Sam. 12. 16. Ioel 1. 16. vnder the Law did lie vpon the ground and in sack-cloth and hard beds that lying thus vneasily they might take the lesse rest Wherein our care must be that wee so performe this bodily exercise as that it doe not the next day disable vs for Gods spirituall seruice as hearing the Word and prayer which are the ends of it by making vs drowzy and sleepie through ouer-much watching Secondly we must moderate our selues in the vse of our apparell putting on our worst attire which may be most fit to signifie and also further our humiliation And in any case for that time to forbeare such shew of brauerie in our Exod. 33. 5 6. garments either in respect of the costlinesse of the stuffe or fashion as may in the eyes of others be an ensigne of our pride and in our owne hearts the fuell of it And much lesse are we at such times to vse light and vaine fashions frizling of the haire and painting of the 1. Pet. 5. 5. face which if they be at all times vnlawfull and vtterly mis-beseeming Christians whose best ornaments are humility and modestie then surely are they in the day of our humiliation odious and abominable Thirdly we must abstaine this day from all carnall and worldly Quod si gula sola peccauit sola quoque ieiunet sufficit Si verò peccauerunt caetera membra cur non ieiunent ipsa c Bernard de ieiunio Quadrages Serm 3. Ioel 2. 16. 1. Cor. 7. 5. delights and pleasing the senses which would lessen our sorrow for our sinnes hinder our humiliation and abstract our mindes from spirituall duties And as we must not delight the taste with meates and drinkes so neither the eyes with delightfull sights nor the cares with pleasant musicke and witty and merrie discourses nor the smell with sweete odours especially the vse of the marriage bed is to be forborne euen of the bride and bridegroome and much more of others and recreations in all kindes which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde Lastly wee must in the day of our fast abstaine from all worldly businesses and workes of our callings seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde for the Lord inioyneth vs Leuit. 23. 36. Esa 58. 13. that in this Sabbath of humiliation we doe not our owne pleasures walke in our owne waies nor speake our owne words The which rest is necessary on this Day that wee may consecrate it wholy vnto the Lord by spending it in the duties of his seruice without distraction and also that we may hereby be put in minde of our rest from sinne for if the workes of our callings which are lawfull in themselues may not on this Day be lawfully done then how odious must wee needs thinke will it bee vnto God if doing the workes of darknesse we serue the world the diuell and our owne flesh Now the time of this bodily exercise which it is to continue may bee diuers in respect of the diuers occasions which require greater or lesser humiliation and the diuers states of mens bodies as they are able to hold out in this exercise without impayring of their health The ordinary time of a fast is the space of foure and twenty houres or of a naturall day from supper time on one day to supper time on another or from dinner to dinner though this be lesse fit and more rarely vsed because it should be a whole day that is consecrated vnto God as a Sabbath of humiliation and not part of two dayes So the Lord inioyning it saith It shall bee vnto you a Sabbath of rest and ye shall afflict Leuit. 23. 36. Iud. 20. 26. Jos 7. 6. 2. Sam. 1 12. 3. 35. your soules in the ninth day of the moneth at euen from euen to euen shall you celebrate your Sabbath The which was accordingly obserued by the faithfull from time to time But when the occasion hath beene extraordinarily great and the causes of humiliation of greatest waight and importance the faithfull haue prolonged the time of their fast to testifie their sorrow for their sinne so much the more and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction In which case Hester the Iewes continued their fast three days together Daniel Hest 4. 16 17. Dan. 10. 2 3. Act. 9 9. one and twenty dayes Paul three dayes to the end that hauing a longer time for this exercise their humiliation might be the greater and their hearts more thorowly touched with a thorow sense of their sinnes and with a liuely feeling of their distressed estates then they could haue beene in a shorter time §. Sect. 3 Of the inward and spirituall exercises in our fast The second part of the Christian fast is the inward and spirituall exercise which is the end of the outward and without which it is of no 1. Tim. 4. 8. Rom. 14. 17. value for as the Apostle telleth vs Bodily exercise profiteth little but godlinesse is profitable vnto all things and The Kingdome of God consisteth not in meates and drinkes but righteousnesse and peace and ioy in the holy Ghost In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious if the inward fast were not ioyned with it Thus hee chargeth the Iewes that they fasted to themselues and not to him when they rested in the externall abstinence and bodily humiliation and telleth them that if they would keepe a fast which should bee acceptable vnto him they must execute iudgement and shew mercy and compassion euery man to his brother and not oppresse the fatherlesse Zach. 7. 5 6 9 10. stranger and poore nor so much as imagine euill against their brother in their heart So elsewhere he reiecteth the fast of the Iewes because therein they onely afflicted their soules with bodily abstinence and did hang downe their heads like a bulrush for a day and did spread sackcloth Esa
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from thē as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
their heads and made themselues merry with his lamentable crie and pittifull complaint My God my God Matth. â—7 27. to 4â— Luk. 23. 31. Matth. 10. 24 25. why hast thou forsaken me Now if they haue done these things to a greene tree fruitfull in all grace and goodnesse what will they doe to a drie and barraine If they haue thus scoffed and derided our Lord and Master let vs not who are his poore and vnworthy seruants thinke much to be thus vsed If he haue suffred all these taunts and scornes for our sakes why should wee thinke it much to suffer with patience and ioy the like or greater if it were possible for his sake and the Gospels Yea if he haue meekely borne our sinnes and sorrowes and shed his precious blood and indured the heauie wrath of God due vnto vs that he might saue and deliuer vs out of the hands of all our enemies how vngratefull are we for all his loue if wee will not for his sake indure a taunt a spitefull scorne or reprochfull name but chuse rather to neglect the duties of his seruice and to runne with wicked worldlings vnto the same excesse of riot So oft therefore as the scoffes of prophane men discourage and dis-hearten vs in Christian duties let vs animate and strengthen our resolutions in them by looking with the eye of faith vpon our Sauiour Christ hanging naked vpon the Crosse and dying a shamefull death for our sinnes contemning this disgrace and swallowing vp this shame with the infinitenesse of his loue Let vs be content to accompany him in despising these despites that we may also accompany him in glory and happinesse according to that of the Apostle Let vs runne with patience the race which is set before Heb. 12. 2 3. vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despised the shame and is set downe at the right hand of the Throne of God For consider him that indured such contradiction of sinners against himselfe lest wee bee weary and faint in our minds §. Sect. 4 Of the necessity of Christian Apology and profession of the truth Secondly let vs consider that this Christian apology in the profession of the truth and practice of all holy and Christian duties is a matter of Luk. 9. 23. vrgent necessity which as neerly concerneth vs as the euerlasting saluation of our soules For they that will be Christs Disciples must take vp their crosse daily and follow him and bee contented for his sake and the Gospels to forsake kindred and friends houses lands and life it selfe if they be called thereunto Now how shall we with patience and constancy indure for Christs sake wounds and stabs if wee shrinke for words and scoffes How shall wee euer hope to suffer rackes and gibbets fire and sword for the profession of the truth and the practice of Christian duties if we be daunted with euery small disgrace and discouraged in them with reprochfull names and scornefull taunts Let vs thinke with our selues that if we cannot indure causelesse shame before men which is accompanyed with true glory how shall we be able to beare that euerlasting shame and confusion of face when as Christ shall be ashamed to acknowledge Math. 10. 33. Mark 8. 38. vs for his before his Father his holy Saints and blessed Angels because we haue been ashamed of him and his truth Now that wee may performe this duty which is so necessary with cheerfulnesse and delight and contemne the derisions and scornings of gracelesse men when they scoffe at vs for the performance of Christian duties blushing for shame that we should be thus ashamed let vs consider that when wee are most derided of the wicked world for the conscionable performance of any Christian duties we are then most approued of God and therefore when they seeke to daunt vs with their scoffes and to driue vs from our Christian hold with gibes and reproches let vs oppose this as a shield of strength against them saying vnto our soules My defence is Psal 7. 10. of God who saueth the vpright in heart Let vs comfort and cheere our selues with the peaceable testimony of a good conscience and our inward ioy in well-doing and with the applause of the holy Angels who looke vpon vs and the approbation and praise of all that feare God Let vs remember that they are pronounced blessed by our Sauiour who are Mat. 5. 10 11. Luk. 6. 22. thus abused for righteousnesse sake and that they shall raigne with him in his glory who haue suffered with him in these disgraces that then for Esa 61. 7. their shame they shall receiue double honour and for confusion they shall reioyce in their portion and euerlasting ioy shall be vnto them In which respect the Apostle Peter exhorteth vs to reioyce in as much as we are partakers of Christs 1. Pet. 4. 14. sufferings that when his glory shall be reuealed we may be glad also with exceeding ioy And therefore let no scoffes and scornes discourage vs but let vs with the Apostle approoue our selues in all things by honour and dishonour 2. Cor. 6. 8. euill report and good report and accompany our Sauiour Christ bearing his Heb. 13. 13 14. reproch that we may accompany him in glory for we haue heere no abiding City but we seeke one to come as the Apostle speaketh CAP. VII Of worldly persecutions and how we may be strengthened against them §. Sect. 1 Of the worlds cruelty in persecuting the godly WE haue shewed in the former Chapters what impediments the world and wicked men cast in the way to hinder our profession and practice of the true Religion which respect their iudgment and affections their words and outward gestures and now we are to intreat of those which respect their works and actions And these are their contumelious and malicious handling of them and the bitter persecutions which they raise against them that they may either hinder them wholly from proceeding in the course of Christianity or at least cause them to goe on with much discouragement and discomfort The which contumelies and persecutions are great and manifold as the pursuing of them with all malice and extremity from place to place apprehending them as malefactours haling them before their Iudgment seats false accusations vniust condemnations imprisonments and banishments fire and sword tortures punishments executed and inflicted in the most exquisite manner which wit and malice can deuise and impose And this malicious rage of wicked men the Prophet Esay in liuely manner expresseth The act of violence saith hee is in Esa 59. 6 7 8. their hands Their feet run to euill and they make haste to shead innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not and there is no iudgement in their goings Neither doth
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
suggestion and slight occasions some dreadfull iudgement threatned if we doe not yeeld to the tentation doe disturbe and disquiet the minde and take away all inward peace and tranquillity which should comfort and incourage vs in well-doing and so maketh vs to neglect altogether all good duties or to performe them to no purpose and profit by reason of our doubting and incredulity our trouble of mind and disquietnesse Yea oftentimes the body is so infeebled partly by these inward vexations griefe and heauinesse and partly by beeing restrayned from the comfortable vse of Gods creatures that they are disabled vnto all good duties and become weake sicke and vnfit instruments to be vsed by the soule in the seruice of God Now the cause of these scrupulous feares and troubles of minde are diuers For first on Gods part they are either fruits and effects of his iustice hereby punishing our former sinnes and especially because wee haue neglected his holy feare and to performe vnto him the duties of his seruice which he hath required of vs it being iust with God that because we would not harbor his feare in our hearts we should haue thē replenished vexed with causles feares of Bug-beares shadows because we would not serue him by yeelding obedience vnto his will that therefore wee should become slaues to our owne superstitious phantasies sometimes imposing vpon vs obedience vnto them and when wee are ready to performe it pulling vs backe with some new suggestion so that wee stand in an astonished manner neither daring to doe it nor leaue it vndone seeing both alike threaten the same danger Or else it is an effect of Gods mercy when as he conuerteth these effects of his Iustice to their good vsing them as meanes of their contrition and humiliation whereby they are fitted and prepared for true repentance and haue a resolution and indeuour wrought in them of seruing God in all good duties that so they may either be freed or at least secured from all those euils which these scrupulous feares doe threaten against them Secondly on our part they are caused first by our sinnes whereby we haue iustly brought these vexations vpon vs. Secondly by our ignorance and want of iudgement which maketh vs that wee cannot distinguish betweene the suggestions and tentations of Satan and our owne thoughts betweene the bare imaginations of our mindes vnto which we giue no entertainement and the consent of our wills vnto them By reason whereof wee either condemne our selues of such sinnes as we neuer committed seeing we haue at the first entrance of such thoughts and suggestions resisted and like Wilde-fire haue cast them out of our mindes and hearts or that our sinnes in this kinde are much more grieuous then they are as though we had giuen full consent vnto them because we haue a while harboured them in our mindes by reuoluing and thinking too long on them before we haue beaten them backe and quenched them by the shield of faith Thirdly such scrupulosities and superstitious feares arise commonly from the naturall humour of melancholy abounding in vs which maketh feareful impressions in our imaginations and disquieteth our mindes and hearts with terrible apprehensions which haue no true ground in themselues especially when as this humour is as it were leauened and set a working and boyling with the guilt of sin tormenting the conscience or with the sense and smart of some great and extraordinary crosses and afflictions Lastly the diuell laboureth to hinder vs in the duties of a godly life by making vs scrupulous and superstitious For when he can keepe vs no longer in carnall security by reason that wee are naturally timorous and haue some feare of God through the sight of our sins and apprehension of his iudgements begun in vs then he indeuoreth to turne our feare to false obiects that so fearing those things which are not to bee feared he may keepe out of our hearts the true feare of God which should be in vs the fountaine of true obedience And when he can no longer continue vs in open prophanenesse being now resolued to performe some seruice vnto God he will moue vs all he may to spend all our time and strength about trifles and things of no worth that in the meane while we may neglect mayne and substantiall duties which are necessary for the setting forth of Gods glory and the furthering and assuring of our saluation Secondly by these scrupulous feares hee distracteth our mindes turmoyleth our hearts and disturbeth and disquieteth our consciences so as we cannot at all performe any duties of Gods seruice or if wee doe yet so vncomfortably and with such anxiety and distraction with such doubting and infidelity that they can neither bee acceptable to God nor profitable for our owne saluation Lastly when our hearts are possessed with these scrupulous feares he easily withholdeth vs thereby from performing those holy duties which God requireth whilst hee suggesteth that some fearefull iudgement shall be fall vs if we doe them because we are vnworthy or vnprepared or else presseth vs to doe them out of these feares that wee may escape that which he threatneth to impose And so to performe Christian duties not out of true grounds and to right ends as loue filiall feare and obedience to God to the end we may glorify him but out of slauish terrour that we may escape that violēce which he threatneth vpon our neglect Whereof it will come to passe that the best duties thus performed are not any true seruice of God but rather of the deuil seeing feare of him not the loue of God his terrible threatnings and not faith in Gods promises moueth vs vnto them §. Sect. 2 Of the meanes whereby we may be freed from superstitious scrupulositie Now the meanes to be freed from this impediment are First that wee forsake our sinnes and turne vnto God by vnfained repentance and so apply his gracious promises vnto vs by a liuely faith that being reconciled vnto vs he may keepe vs safe vnder his prouidence and protection and not iustly for our sinnes giue vs ouer to the Tempter to be terrified with his feares and turmoyled with his false suggestions Secondly wee must labour to haue our mindes illuminated with sauing knowledge the light whereof will easily discouer the falshood and vanities of these superstitious scruples and feares and to attaine vnto spirituall wisedome and sound iudgement that thereby wee may be enabled to discerne betweene our owne thoughts which we entertaine with consent of will and the tentations of the deuill which wee haue resisted the good motions of Gods Spirit which are alwaies agreeable to his Word and the suggestions of the diuell which haue no ground or warrant from it Thirdly we must take heed that we doe not take any thing vpon the deuils bare suggestion seeing he is a lyer from the beginning who by his falshood laboureth to deceiue destroy vs for what were this but to beleeue in
left to doubting Finally that our Sauiour Christ continually maketh intercession for vs pleading the all-sufficiency of his merits and satisfaction for our iustification and saluation So that though we sinne yet this is our comfort that we haue an Aduocate 1. Ioh. 2. 1 2. with the Father to pleade our cause euen Iesus Christ the righteous and he is the propitiation for our sinnes §. Sect. 6 That pride is a singular impediment to a godly life Besides these there are diuers other carnall corruptions which are notable impediments vnto a godly life The first wherof is naturall pride whereby we haue an high conceit of our selues and of euery shadow and shew of grace in vs and imagine that we haue so much already that wee need not to labour after more nor to vse any meanes for inriching of our selues with those graces whereof we stand in need An example whereof we haue in the Pharises who thought they saw when as they were blind Ioh. 9. 31. and therefore neglected the light of truth when as the Sunne of righteousnesse did shine vnto them In the Laodiceans who thought that they were rich and had need of nothing when as they were poore and miserable Apoc. 3. 17. blind and naked In the young Iusticiary who thought hee had done all Math. 19. 20. that God required of him and attained vnto perfection when as yet hee had done nothing but still remained the slaue of sinne loaded with corruptions and imperfections And in the Corinthians who proudly conceited that they were rich and raigned as Kings not needing any helpe from the blessed Apostle when as still their lusts raigned in them The which aboue all other corrupt affections hindreth vs from proceeding in the wayes of godlinesse First because God denyeth to giue his graces to such as being proudly conceited of themselues doe not acknowledge that they stand in need of them and consequently would neuer be thankfull for them For he exalteth the humble and pulleth downe the proud he filleth the hungry with good things and sendeth the full empty away Secondly Luk. 1. 52 53. because they thinking that they haue enough already neuer labour after more but neglect all good meanes which God hath ordained for the begetting and increasing of all his graces in vs and hauing scarce set one foot forward in the course of Christianity yet conceiting that they haue almost attained vnto the Goale of perfection that they haue far outstripped all others they stand still as though there were no need of further proceeding Now if we would remooue this impediment wee must mortifie our carnall pride and labour after true humility that hauing a sight of our sinne and misery we may not content our selues but labour to come out of this wretched estate Wee must striue to see and feele our wants and weaknesses that so we may vse all good meanes wherby they may be supplied and we strengthened and the imperfections of our best actions that so we may labour after more perfection Wee must acknowledge our selues wounded and sicke with sinne that Christ may heale and cure vs weake in grace that he may strengthen vs naked that Apoc. 3. 18. he may clothe vs poore that he may inrich vs blind that hee may giue vs sight and lost in our selues that he may saue vs. The second is vniust anger frowardnesse and peeuishnesse which for the time take away the vse of reason and much more the power of Religion making vs vnfit to pray reade or heare the Word of God or to performe any other Christian duty either vnto God our neighbour or our own person and for the time so stifleth and hindereth the operations of Gods Spirit and the holy motions of his Diuine graces dwelling in vs that scarce any semblance or shew of them will appeare either to others or our selues as wee see in the example of holy Dauid who in his cooler thoughts and well tempred affections made some scruple of cutting Sauls garment but being inraged 1. Sam. 25. with fury resolueth on the death not onely of Nabal who had offended him but of his whole family who were innocent and rather on his side then against him For the remoouing of which impediment it is necessary that we doe not giue way vnto this vnruly passion according to the Apostles admonition but that we subdue and keepe it vnder not suffering the Sunne to goe downe on our wrath vsing all good meanes to mortifie Eph. 4. 26. these carnall passions and to attaine vnto the contrary grace of meekenesse and gentlenesse of which I haue written at large in my Treatise of Anger §. Sect. 7 That sloth and lazinesse is a great impediment to a godly life The third corrupt affection is sloth and lazinesse which maketh men loth to take paines in performing the duties of Gods seruice as watchfulnesse Prayer hearing the Word Meditation and the rest For many hauing proceeded thus farre as to approoue these things in their iudgements and haue some desires and faint resolutions to put them in practice yet when they finde that they cannot be done without some paines being of an idle and sluggish disposition they are presently discouraged and hauing found the treasure which is sufficient to make them rich chuse rather to remaine in their spirituall beggery then they will spend any sweat in digging for it Needs then must this be a great impediment to the duties of a godly life when as men are so luskish and lazie that they flie that labour which is required vnto them Needs must such sluggards liue in pouerty seeing it is onely the hand of the diligent that maketh rich And Pro. 22. 13. farre off are they from atchieuing any excellent worke who sit idly still pretending excuses of danger and difficulty and that there is a Lyon without ready to slay them if they goe out into the street which impediment if wee would remooue let vs consider that howsoeuer such men please themselues with idle desires yet they wil nothing profit them vnlesse they shake off their sluggishnesse and vse all diligence in their spirituall businesse So Salomon saith that the soule of the sluggard desireth and hath nothing Pro. 13. 4. but the soule of the diligent shall be made fat Yea such desires if wee rest in them doe hurt rather then helpe vs according to that of Salomon The desire of the slothful killeth him for his hands refuse to labour Secondly let Pro. 21. 25. vs consider that by this sloth we doe not only not get any spiritual riches but also that wee consume that we already seeme to haue For as our Sauiour speaketh in another case He that gathereth not scattereth abroad Mat. 12. 30. in which respect Salomon maketh that man which is slothfull in his worke 〈…〉 er to him that is a great waster Thirdly let vs consider that the Lord Pro. 18. 9. hath appoin 〈…〉 this world to be a
that they dare rush into all desperate perils and fight at the push of pike yea euen at the Canons mouth for a little pay or booty or for the applause of their Captaine and fellow souldiers or vaine fame and momentany glory in the world what difficulty should be so great that should be able to discourage vs from resoluing to leade a godly life which shall be rewarded with the infinite and euerlasting riches and inestimable glory and happinesse of Gods Kingdome §. Sect. 8 That by daily and constant practice we may easily ouercome all difficulties The last meanes whereby we may be inabled to ouercome all difficulties is the daily and constant practice of all Christian duties seeing howsoeuer they may seeme at the first harsh and vnpleasant to our corrupt nature yet continuall vse will make them easie and familiar and bring vs at length to such a custome and settled habit that wee shall performe them with much comfort and delight For as the mind is more and more darkened by the often acts of sinne and so loseth the light of truth that no sauing knowledge remaineth in it but malignity onely and pollution so by the many and often acts of piety and righteousnesse the mind is more inlightened and aspireth vnto a greater measure of true wisedome this righteousnesse and holinesse offering themselues as cleere glasses vnto the eyes of the vnderstanding as Chrysostome hath well obserued Besides Sicut enim qui peccat dum peccat magis atque magis tenebrescit mens eius c. Chrysost in Mat. 7. Hom. 18 Psal 19. 10. the more often that we performe these Christian and religious duties and the longer and more constantly that we continue in them the more we shall rellish and taste their sweetnesse so that though at first they seemed to our carnall appetite as bitter and vnpleasant as the infusion of gall or wormewood yet continuall vse and daily practice will make them sweeter to our mouthes then the honey and honey combe as wee see in Dauids example by reason that we shall finde in our owne good experience the manifold comforts which accompany the diligent performance of these Christian duties as peace with God and the beames of his loue and fauour shed abroad in our hearts and shining vpon vs the peace of a good conscience and inward ioy of the holy Ghost sweete communion with God accesse and increase of all spirituall graces contentation in all estates and assurance of our saluation and that in the meane time all things whatsoeuer and euen afflictions themselues shall turne to our good These and many such like benefits accompanying our constant walking in the wayes of godlinesse will make them not onely easie but sweet and delightfull And whereas at first wee came to the performing of Christian duties as a Beare to the stake and found nothing in them but vexation and irksome wearinesse by vse and custome comming to know and rellish their profit and excellency wee finde such spirituall sweetnesse that it is our meate and drinke to be exercised in them So that now we esteeme Gods Sabbaths our delight heare reade pray meditate conferre and doe the workes of mercy with much ioy and cheerfulnesse Now the meanes to attaine vnto this daily and constant practice which taketh away all difficulty and distast is to inure our selues thereunto by degrees and with a firme resolution to break off all excuses and set apart some short time as a day week or month for the strict leading of a godly life in the performance of all Christian duties as they haue bin before set downe Which when we haue done let vs looke backe and examine our selues if we can in our consciences find any cause of repenting this course in leauing worldly and wicked delights and the pleasures of sinne and betaking and consecrating our selues to serue God in the duties of holinesse and righteousnesse yea if we doe not finde in this short time more sound comfort and true ioy then in many yeeres before when wee neglected them §. Sect. 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life Now if any notwithstanding of all these helpes and comforts still complaine of the difficulties which he findeth in the course of Christianity Pro. 26. 13. and vse it as an excuse for his neglect of all the duties of a godly life let such a man know that the fault is not in the hardnesse and crookednes of the way but in his own negligence who will not vse the meanes which God offereth vnto him for the ouercomming of these difficulties and neither take any paines to be truly informed nor to trauell in it after hee knoweth it For because they are lazie and haue no list to worke therefore they sit in the house and complaine that there is a Lion in the way a Lion in the streets Because they would sit still by the flesh-pots of Egypt and glut themselues with carnall pleasures therefore they cauill against their entring into and proceeding in that way which leadeth to the holy Land as though the difficulties were so many and great which affront vs in it that it is vnpassible and impossible to be trauelled by them Their affections are so strong that they cannot master and mortifie them their bodies tender and delicate and not inured to take that paines which is required to the well performing of Christian duties and their natures are so easie and flexible that they cannot withstand the allurements and importunity of their old companions drawing and perswading them to accompany them in their sinfull courses All which excuses what doe they argue but their sloth and negligence yea rather their want of loue and contempt of spirituall grace and heauenly glory Seeing the same men who pretend these difficulties are ready to vndertake farre greater paines for the obtaining of those worldly vanities whereupon they haue fixed their hearts and euen delight themselues in these toylesome labours then is required for the attaining of heauenly happinesse and goe willingly thorow many more and greater difficulties in those wayes that leade to hell and destruction then they should euer finde in the way that would bring them to life and saluation For first consider the paines which worldly men are content to indure for the compassing of honours riches and pleasures how they carke and care toyle and moyle watch and labour trauell by sea and land and runne into many desperate dangers for the getting of these worthlesse vanities which are alike vncertaine in the possession as in the pursuit and acquisition How they tire their thoughts in the restlesse night about plots and policies for the preuenting or circumuenting one another How their hearts are continually vpon the racke of their owne passions being diuersly distracted betweene hopes and feares false ioyes and true griefes loue and dislike longing desires and lothing auersation Consider also what
paines and care they take about their fraile and mortall bodies and for the preseruing of their flitting and fading health and strength and the prolonging of their vncertaine and momentany life What paines they take in tricking and trimming decking and adorning clothing and beautifying nourishing and feeding pampering and pleasing physicking and dyeting their corruptible carcases though they are assured that by all their care and cost they can but for a short time adiourne diseases and infirmities and for a small and vncertaine while procure a repriuall from approching death Finally consider that there is much more toyle and difficulty in the waies of vice and sinne then in the way of vertue and godlinesse although carnall loue so sweeteneth it to a corrupt appetite that it is either not discerned or not much abhorred For example what rackes and torments are in couetousnesse and ambition and what comfort and sweetnesse in contentation and submission of our estates to the will of God What pangs and pulls of an euill conscience accompany vice and sinne and what peace and quietnesse ioy and delight haue wee in the conscience of our innocency and well-doing Vnto what stormes and tempests doth pride expose vs from all which we are secured by lowlinesse and humility What vexation and griefe is there in malice enuie anger and desire of reuenge and what ioy and sweet delight to be found in brotherly loue reioycing in one anothers good peaceablenesse passing by and pardoning of offences and making friends of enemies by our kind vsage and sweet conuersation What trouble and discontent in discord contention and wrangling suits of Law and what sweetnesse and contentment in amity friendship mutuall agreement and euen in departing from some part of our right that we may thereby purchase Iewels of farre greater price peace and loue Finally what anxiety and vexation is there in carking care about worldly things and what ioy and pleasure in the life of faith whereby we securely rely vpon Gods promises and prouidence and goe boldly vnto him as vnto our gracious Father when we are in any want with confidence that it shall be supplyed in that manner and measure as will best stand with his glory and our owne good In all which respects and innumerable others as wicked worldlings after all their labours about worldly vanities and the vaine and vnfruitfull works of darkenesse haue iust cause to complaine with those in the Booke of Wisedome Wee haue wearied our selues in the way of wickednesse and destruction yea wee Wisd 5. 7 8. haue gone thorow desarts where there lay no way but as for the way of the Lord we haue not knowne it what hath pride profited vs or what good hath riches with our vaunting brought vs All these things are passed away as a shaddow and as a Poast that hasted by So on the other side the faithfull who haue spent their time and strength in the duties of a godly life haue iust cause to comfort themselues in their happy choyce when leauing the world and the pleasures of sinne and imbracing the loue and feare of God they haue deuoted themselues wholly to Gods seruice seeing they may with Augustine reioyce in God and praise him saying Let my heart praise thee and let my tongue and all my bones say O Lord who is like vnto thee c Confess l. 9. c. 1. How sweet and pleasant is it now become to want the sweetnesse of worldly vanities That which I feared to lose what ioy is it to haue lost For thou O most true and supreme sweetnesse didst cast them out of me thou didst cast them out and didst enter in their stead who art sweeter then pleasure but not to flesh and blood cleerer and brighter then all light but to the inner man onely and then all honour much more high and honourable but not to those who are exalted in themselues Now was my mind free from the biting and eating cares of ambition couetousnesse voluptuousnesse and from scratching the itching scab of lust and did freely talke with thee my beauty riches saluation and my Lord and God And after a painefull warfare they may with the Apostle make that comfortable conclusion when death approcheth I haue fought a good fight I haue finished 2. Tim. 4. 8. my course I haue kept the faith Hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto me at that day And therefore let not those seeming difficulties any longer discourage vs from resoluing to serue God in the duties of a godly life seeing thereby we shun and escape much greater difficulties in the wayes of sin then we shall euer find in the way of a Christian and holy conuersation CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerefull and pleasant sweet and delightfull §. Sect. 1 That though a godly life were sad and sorrowfull yet this should not discourage from it A Third obiection which the flesh maketh against a godly life to discourage and hinder vs from entring into or proceeding in it is that it is harsh and vnpleasant mopish and melancholike depriuing vs of all ioy and delight which is the very life of our life and which being taken from vs it becommeth irkesome and tedious The which obiection of the flesh the deuill and the world labour all they may with their vtmost policy and skill to confirme and strengthen and knowing that men naturally are affected with nothing more then with pleasure and ioy and doe shunne aboue all things sorrow and sadnesse they vse all their Art to blinde and delude vs by offering to our view all the pleasures of carnall and corrupt courses and hiding from vs the griefes and mischiefes which alwayes attend vpon them and like a bitter tang or lothsome after-taste doe vtterly spoile these sinfull and fleshly delicacies And contrariwise they offer to our consideration all the sorrow and smart losses and worldly inconueniences which they must vndergoe who resolue to please God in the strict and constant performance of the duties belonging to a godly life concealing in the meane while the manifold comforts which doe accompany them and the inestimable ioyes and euerlasting happinesse vnto which they attaine that continue in them vnto the end For the answering of which obiection wee are first to know that though there were as much sadnesse and as little ioy for the present time in the godly life as is pretended by our spirituall enemies yet this should not discourage vs from chusing and imbracing it seeing both the pleasures and paines solace and sorrowes of this life are but short and momentany whereas both the ioyes and griefes which shall immediately succeed them are endlesse and euerlasting In which regard wee are to account that mirth miserable which ends in perpetuall mourning and that sorrow and sadnesse sweet and comfortable which is attended with eternall and
godlinesse aboue fine gold seeing it is more precious then rubies and all things that we can desire are not to be compared vnto it So the Lord by Ieremie reckoneth all worldly things in comparison of this as chaffe to wheate Ier. 23. 28. And the Apostle esteemeth those things that were greatest gaine vnto him no better then dung yea then losse for the excellency of the knowledge of Phil. 3. 7 8. Joh. 6. 27. Iesus Christ And therefore let vs not labour so much for the meate that perisheth as to neglect for it the meate which endureth to eternall life as our Sauiour Mar. 8. 36. exhorteth vs for what will it profit vs to gaine the whole world and to Mat. 6. 19 20. lose our owne soules To get earthly treasures and riches which the rust will fret and the moth eate and to lose those heauenly and euerlasting treasures which are not subiect to any casualties To compasse by our care and labour Diues his dainty fare and costly clothing and by neglecting the seruice of God and the meanes of our saluation to be cast with him into hell where is weeping and gnashing of teeth For there as one saith Illi vtique omnes plangent illi lugebunt qui ita se curis vitae praesentis inuoluunt vt obliuiscantur futuram c. Hyer ad Celant they shall waile and lament who haue so infolded themselues with the cares of this life present as that they could find no leasure to thinke of the life to come whom the comming of the Lord shall take at vnawares oppressed with the sleepe of ignorance and carnall security §. Sect. 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours Secondly let all such know that neglect the duties of Gods seruice vnder the pretence of their great and waighty imployments that they cannot in so doing reasonably expect any good successe of their toylesome Pro. 10. 22. Deut. 8. 18. labours or that they will answere their hopes in the getting and preseruing of that wealth which they so much loue and long after for it is not their most carefull and painefull indeuours but Gods blessing onely that maketh rich It is he alone that giueth them power to get wealth And how can they expect this blessing from God vpon their labours when as they can finde no leasure to craue it at his hands how can they thinke that he will notwithstanding all their paines prosper their worldly estates vnlesse it bee for a further and more fearefull Iudgement when as they haue no care to serue and please him Yea why may they not iustly feare that he will blow vpon their wealth and cause it to vanish like smoake and Hag. 1. 9. euen to melt like butter in the Sunne or cause that riches which is thus wickedly gotten by neglecting all duties of Gods seruice to bee as wickedly spent by their heires and successours seruing vnto them as inducements and helpes to further them in all riotous and luxurious courses to their ruine and destruction as the getting of them hath beene the cause and occasion of many fearefull sinnes and of the vtter neglect of all religious duties that so both they and their heires though they runne contrary wayes may yet meete together in hell and condemnation Let them also know that if before they goe about the workes of their callings they would renew their Couenant with God by renewing their faith and repentance and so being reconciled vndertake their imployments with peaceable minds and good consciences if they would first call vpon the Lord for his blessing vpon their labours and resigne themselues and all their affaires to the gracious guidance of his good prouidence If they would propound his glory as the mayne end of all their labour and as they liue the life of faith so also they would labour in the strength thereof resting vpon Gods gracious promises and wayting for a blessing vpon all their affaires if they would sanctifie their 1. Tim 4. 5. workes by the Word and Prayer vvithout which euen those things which are in their owne nature pure and honest become impure and 1. Cor. 10. 31. prophane to the irreligious and vnbeleeuers and desire the assistance of his holy Spirit for the directing of all their labours to a right end Finally if they would by all these religious exercises sharpen their tooles before they goe to worke they should not heereby finde their labours put backe and hindered but profitably aduanced and better atchieued then if they vndertake them being blunt and dull seeing by the sharpenesse of the instruments they shall soone redeeme the time which is spent in whetting them Neither would this hinder our Christian thrift nor our godly and lawfull gaines but much further and increase them and repaire all wee lose by that time which wee spend in Gods seruice with much aduantage through his powerfull blessing vpon our labours from which Fountaine alone all lawfull prosperity springeth and floweth Whereas contrarywise if neglecting these religious duties of Gods seruice wee rest vpon our owne paines and prouidence and as the Prophet speaketh sacrifice vnto our owne nettes either God will curse and Hab. 1. 16. crosse our labours and frustrate all our hopes or if wee thriue by them in our worldly estates all that wee get by this meanes shall bee but like Naboths Vineyard to Ahab which rooted out both him and all his posterity like the Israelites Quayles which came out of their nostrels like Iudas his sop with which the deuill entred or like cold water giuen to gratifie those who are sicke of a burning feauer seeing it but inflameth the heate of their carnall concupiscence and prepareth matter for their euerlasting burning in the vnquenchable flames of hell fire §. Sect. 5 That the duties of our particular callings must giue place to the generall calling of Christianity Thirdly let them know that the duties of our particular callings must giue place to the generall calling of Christianity when as both of them as they ordinarily may will not stand together For by these duties we draw neere vnto God and haue communion with him and no calling must call vs from God or withdraw vs from this blessed fellowship They are the spirituall repast of our soules by which they get spirituall strength and liue the life of faith and therefore if wee so highly prize the health and life of our bodies that wee thinke no businesse so important that should make vs neglect the meanes of preseruing them as eating drinking resting sleeping and such like why should wee imagine any to bee so waighty and necessary as that for the following of it wee should neglect the health and welfare of our precious soules Let vs consider that our callings were made for vs and not we for our callings for our good and benefit and not for our hurt and ruine for the glorifying of
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
such slippery places where they haue falne and be supported so with Gods grace and holy Spirit notwithstanding our greater frailty and weakenesse that we may challenge all the world to accuse vs of any grosse sin If indeede he who hath professed himselfe the child of God and approued himselfe to be so by his sonne-like obedience should like the wicked make sin his way and trade defend it when he is reproued and continue in it without repentance this were a matter of deserued wonder but not so if walking constantly in the wayes of Godlinesse they sometimes slip get a fall especially when they plainely shew by their sorrow insuing that they are not pleased with their sin but hauing done the euill which they hated in the inner Rom. 7. 20 22. man do not continue in it but rise out of it by vnfained repentance But suppose for all this that professing sincerity we shall be wondred at of the world if we hap to fall into any open and scandalous sinne It is not better that with the godly wee should be wondred at for doing euill then that with wicked men our good actions should cause wonder For though it be our shame to sin and thereby to expose our selues to wonderment yet this wondring it selfe is rather a grace then a blemish vnto vs seeing men wonder not at matters common and ordinary but at such only as rarely happen We wonder not at profane rakehells when they breake their word lie sweare deale vniustly but to see one that is reputed iust and honest to doe thus at any time doth make all that know them to maruaile at it the reason is because it is common and ordinary in the one but very rare and a thing seldome or neuer before seene in the other And yet there is no man that is not gracelesse desperate who would not rather chuse so to carry himself as that he may be reputed an honest man though his faults are more obserued wondred at then so as to gaine the reproch of a wicked person although their faults being ordinary are little obserued and lesse maruailed at Though euery man wonder when he seeth a botching piece of work to come out of the hands of a cunning and curious artizan and maruaileth nothing at all if he should see such an one or worse come out of the hands of a bungler yet euery one desireth rather to be a skilfull workman and to be so reputed then a bungling botcher And though a spot be sooner seene in a beautifull face then in one foule and deformed or a blot and staine in a fine piece of Lawne or Cambricke then in some common rag or coorse canuas and a faithful seruant be more wondred at that is taken halting in some deceitfull action then when a false fellow doth so that maketh deceitfull dealing his vsuall trade yet euery one preferreth beauty with some blemish before foulenesse and deformity fine cloth though a little spotted before filthy worne-out rags and a faithfull seruant with his seldom slips before a dishonest fellow whose worst dealing rayseth no wonder because being his ordinary custome no man that knoweth him expecteth better fruits from such a bramble And so though our profession of godlinesse and indeuour to bring forth ordinary fruits of it in an holy conuersation should more expose vs to be wondred at when we fall through humane frailty and infirmitie yet this should not hinder vs from entring into this Christian course seeing it is a meanes to make vs stand more vpon our credit to restraine vs from all sin whereby we might blemish it and to keepe with Dauid a carefull watch ouer our selues that our hearts being found Psal 119. 18. in Gods Statutes there may be no cause why we should be ashamed And howsoeuer when we are ouertaken our faults are more obserued and maruailed at yet though our sinne shameth vs this wonder at it is rather our praise and commendation And when wee are at the worst yet our state is better and we preferred in Gods estimate and in the opinion of all that feare him before those who neuer tooke vpon them the profession of piety nor cared to bring forth any fruits of it in a godly life though their faults are little obserued or regarded and not like the others matter of table-talke because no man thinketh them to be any newes §. Sect. 7 That the duties of a godly life must not be delayed The last obiection which the flesh maketh is that it is yet too soone to enter into this strict course of a godly life seeing howsoeuer it may be necessary in due time and place to doe it yet the present time of our youth and strength is not fit for such austerity It cannot bee denied but that God must bee religiously serued but all in good time wee haue the day before vs and shall haue leysure inough to serue our selues and God too After wee haue better settled our worldly estate and attayned vnto such a proportion of wealth for our owne maintenance and those that belong vnto vs or haue delighted our selues with such and such pleasures then it will be more seasonable to sequester our selues from the world and to betake our selues vnto our deuotions And thus when the flesh cannot any longer hide from vs the profit and necessity of leading a godly life then it moueth vs to make delaies and to poast it off from time to time till at last we be preuented with vnexpected death and so perish in our sinnes Of this Augustine propoundeth himselfe as an example As no man saith hee is so sluggish that will in his iudgement preferre perpetuall sleeping before waking and going about his businesse but yet when sloth hath seazed vpon his members deferreth to shake it off though it bee high time that he should rise so I thought it better to yeeld my selfe rather to thy loue then mine owne lust but that pleased and ouercame me this liked me and held me captiue For I had nothing to answere when thou saidst vnto mee Arise thou that sleepest Ephe. 5. 14. stand vp from the dead and Christ shall giue thee light being conuinced with the truth but onely the words of the slothfull and sleepie Anon behold Modo ecce modo sine paululum Sed modo modo non habebant modum sine paululum in longum ibat Confes lib. 8. cap. 5. by and by let me alone yet a little But a little and a little exceeded all measure and Let me alone a little grew out to a great length For the answering of which obiection let vs know that the seruice of God in the duties of a godly life is a matter of greatest moment profit and necessity and therefore that it is great folly to put it off with delayes seeing all our life is too little for it For if God is so bountifull and rich in mercy that he is content to reward
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments
goe downe to the graue Therefore they say vnto God depart from vs for we desire not the knowledge of thy wayes What is the Almightie that wee should serue him and what profit should we haue if we pray vnto him §. 4 Examples of carnall securitie The examples of this Vice recorded in the holy Scriptures are very many It was one of the first sinnes which tainted our first Parents who vpon the Deuils word promised vnto themselues in the transgression of Gods Commandement not onely impunitie for their sinne but also a great addition to their present happinesse The old World was drowned in deepe securitie before it was drowned with the generall Deluge For though Noah the Preacher of Righteousnesse denounced Gods Iudgements that hee might bring them to repentance yet they securely went on in their sinnes without feare of danger eating and drinking marrying and giuing in marriage vntill Luk 17. 27 28. the day that Noah entring into the Arke the Flood came and tooke them all away It was a chiefe sinne of Sodom and Gomorrah accompanying their Ease and Plentie Peace and Prosperitie which made them to blesse themselues in all their abominable wickednesse to stop their eares to righteous Lot fore-telling their imminent plagues and to run on in their sinfull courses as though they were obnoxious to no danger For as our Sauiour noteth They did eate they dranke they bought they sold they planted they builded vntill the day that Lot departing out of Sodom it rayned Fire and Brimstone from Heauen and destroyed them all Thus Dauid complayneth of the great Ones of his time who grieuously oppressed the Poore presuming of Gods conniuency and their owne impunitie Hee hath said in his heart God hath Psal 10. 11. forgotten hee hideth his Face hee will neuer see it This was the sinne of old Babylon who hauing lifted vp her selfe by blood and crueltie aboue all other Nations neuer laid her sinnes to heart but dwelled carelesly Esa 47. 7 8. and gaue her selfe to pleasure and concluded That shee should be a Lady for euer and neuer sit as a Widdow nor know the losse of Children And such is the carnall securitie of the new Babylon and the Romane Antichrist as the Apostle Iohn describeth it who hauing multiplied her Idolatries and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications and her selfe with the blood of the holy Martyrs securely goeth on in her sinnes without repentance Apoc. 18. 7. and presumeth notwithstanding of impunitie and the long continuance of her worldly prosperitie Such was the securitie of those desperate sinners of whom the Prophet Esay speaketh who made a couenant with Death and were at an agreement with Hell and so securely went on in their sinne promising vnto themselues that when the ouer-flowing scourge should passe through it should not come vnto them because they had made lyes their refuge and were hid vnder falsehood Esa 28. 15. For this the Ancients of the House of Israel are condemned who hauing committed many and great abominations in the darke were out of all feare of punishment saying The Lord seeth vs not the Lord hath forsaken the Earth And finally this was the securitie of the Ezech. 8. 12. 9. 9. people of the Iewes who were setled on their lees and resolued to goe on in their wicked courses saying in their hearts The Lord will not doe Zeph. 1. 12. good nor will hee doe euill CHAP. III. Of the manifold causes of carnall securitie §. 1 The first cause of Securitie ignorance of God and his sauing attributes WE haue seene what this carnall Securitie is and now in the next place wee are to consider of the causes and meanes whereby it is wrought in vs. The first whereof is ignorance either naturall or affected which like a thicke cloud or foggie mist doth hide from the eyes of our minds all the motions of Gods feare and maketh vs secure in the middest of dangers because we doe not see the euills that encompasse vs round about Like vnto silly Birds which sit singing on the boughs when the vnseene Archer hath his Bolt vpon the string readie to shoote and smite them off or which feed securely on the Bait within the compasse of the Net because it lyeth hidden from their sight For we are beset on all sides with innumerable dangers but yet remaine secure euen when they are readie to seaze vpon vs because we see onely the baits that delight vs but doe not behold by reason of our ignorance the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne and the bewitching allurements of worldly riches and preferments but because we neither know nor acknowledge the iustice of God in punishing sinne his hatred of it and inflamed wrath against it which nothing could quench but the streames of Christs precious Blood his all-seeing Eye which taketh notice of all sinnes though neuer so secretly committed and omnipotent Power in punishing them nor the malice of the Deuill in tempting vs vnto sinne nor the manifold miseries into which wee plunge our selues when wee yeeld to his tentations therefore wee blesse our selues in this cursed estate and securely goe on in sinne without repentance §. 2 The second cause want of consideration of that wee know The second cause of securitie is when as knowing these things for want of consideration we cast them negligently behind our backs and make no vse of that we know For therefore doe men securely goe on in their sinne and feare no danger because they doe not meditate and consider that the eye of their Iudge is alwayes vpon them who will execute righteous Iudgement without respect of persons of the day of Iudgement when the secrets of all hearts shall be disclosed and all hidden things brought to light Of that strict account which is then to be giuen and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged who come short in their reckonings and are not able to pay their debts Because they doe not consider that the pleasures of sinne which they presently inioy are short and momentanie and may euery day bee taken from vs or wee from them but the punishments of them great and endlesse euen the finall losse of eternall happinesse and the intollerable torments of hellish condemnation §. 3 The third cause selfe confidence The third cause of carnall Securitie is selfe Confidence arising from an erroneous opinion of our owne power and sufficiency for the fruition of our desires and freedome from all dangers For therefore are men secure because they thinke themselues so wise that they can with their policie either preuent all dangers or quit themselues out of them if they be fallen into them Because they haue an opinion of their owne strength as though thereby they were able to protect themselues from all euills to withstand all enemies which may attempt
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâ—to fiunt minus pauendi quantò magis assâ—â—eâ—i Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
Idoll of a mercy in God falsely fancied vnto themselues whilest they seuer it from his Iustice which will not let the sinnes of such presumptuous wretches goe vnpunished and from his Truth which hath denounced fearefull Iudgements against them who securely abuse his patience and long suffering which should leade them to repentance and make them sorry and ashamed that they should offend so gracious and mercifull a God as an incouragement to hearten them on in their course of wickednesse and to make them contemne his Iudgements and Threatnings §. 8 The eight cause the neglect or contempt of the meanes of grace and saluation The eighth cause is the neglect or contempt of the meanes of spirituall grace and eternall saluation as of hearing the Word the vse of the Sacraments Meditation Prayer holy Conferences and such like For as these are the meanes of working our hearts to the true feare of God repentance and spirituall watchfulnesse so the neglect of them causeth carnall securitie hardnesse of heart and boldnesse in sinning And as all other Vices get head and strength by forsaking the vse of the meanes whereby the contrarie Vertues are wrought because they are the priuation of them and therefore the remouall of the one from that subiect which is capable of them is the placing of the other as wee see Light succeed Darknesse and Darknesse Light Rest Labour and Labour Rest so is it in these the putting away of the feare of God by neglecting the meanes whereby it is bred and nourished in vs is the cause of entertayning carnall securitie And so likewise as all other Vices being admitted doe mutually strengthen one another that they may keepe firmer and surer possession against the Vertues which they oppose so is it betweene these for the more we neglect the Word Sacraments and the rest the more secure wee shall be in all sinfull courses and the more strong wee grow in carnall securitie the more negligent wee waxe in those holy Exercises And therefore the Prophet ioyneth them together as mutuall causes of one another They stopped their eares that they should not heare and made Zach. 7. 11 12. their hearts as an Adamant stone §. 9 The ninth cause hearing the Word without Faith The ninth cause is the hearing of the Word without Faith giuing no credit either to the threatnings of the Law or promises of the Gospell Heb. 4. 2. For as the Word is vnprofitable if it bee not mixed with Faith in those that heare it as the Apostle speaketh so it becommeth in this respect by accident through our corruption dangerous and hurtfull Either it is the sauour of life vnto life or the sauour of death vnto death 2. Cor. 2. 16. Either it weakneth and killeth Vice or giueth more strength and vigour to it either it softneth our hearts like Waxe or hardneth them like Clay either it worketh them to Gods feare when we beleeue his Promises and Threatnings or maketh them more carnally secure when wee giue no credit to them For the Word of God proceeding out of his mouth shall not returne vnto him void but shall accomplish that which pleaseth him and prosper in the thing whereto hee sends it Esai 55. 11. as the Prophet speaketh And as oft as we heare it either it setteth vs forward in the right way that leadeth to saluation or through our corruption and vnbeliefe it maketh vs to goe faster and more securely in the wayes of death and destruction It will make our hearts melt like the heart of good Iosiah or to become more hard like the heart of Pharaoh and wee shall receiue Gods Ambassadors with feare and trembling as the Corinthians did Titus or with proud neglect and 2. Cor. 7. 15. scornefull censures fore-stalling preiudice and resolued obstinacy as the Athenians did the Apostle Paul So the Lord speaketh of some Act. 17. 18 32. who should take occasion vpon hearing the curses of the Law to blesse Deut. 29. 20. themselues in their hearts saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst And the Prophet from the Lord saith of the people of the Iewes that whilest they heard and vnderstood not and seeing perceiued not their hearts were made Esa 6. 9. more fat their eares heauie and their eyes more blind which is not caused by any naturall propertie of the Word but by accident through mans corruption that doth abuse it and so maketh that a curse which was ordayned for a blessing Like the weake and tender eye that is made more blind by the bright beames of the Sunne which cause stronger sights to see and discerne the better or the weake eare which is made more deafe by too much hearing of loud sounds or the sicke stomacke which becommeth more sicke by receiuing holesome nourishment whereby one strong and healthy would bee confirmed in health and by well digesting of it minister vigour and strength to the whole body §. 10 The tenth cause the not applying the Word preached The tenth cause is the not applying of the Word preached or read vnto our selues for our owne vse and benefit but putting it off to others as though it concerned them and not vs especially admonitions and reprehensions for sinne and the threatnings of Gods Iudgements against those that continue in them without repentance For so are men blinded with pride and selfe loue that they can see no faults in themselues or if they doe yet they seeme so small and veniall that they are scarce worth the reprouing and so defectiue are they in charitie towards their Neighbours that they can easily spie the least Motes in their eyes and make of euery Moll-hill a huge Mountayne And this maketh them to shift all rebukes for sinne and denunciations of punishment from themselues vnto others to whom they thinke they more fitly belong and so blesse themselues and securely liue in sinne as though they were free from all danger Yea though they be neuer so faultie in those Vices that are reproued yet if in truth they can find out any that in the iudgement of the World doe goe beyond them in those kinds then can they heare them sharpely rebuked without any sting of conscience or sense of the smart of their owne sinnes yea with much pleasure and delight And thus haue I often heard after some powerfull Sermon against couetousnesse a greedie Muck-worme nothing moued for his owne auarice because hee hath beene able to picke out of a whole Citie or Countrey some one supposed to bee more wretched then himselfe vnto whom hee hath applyed all that was spoken And so when pride hath beene rebuked or profanenesse or worldlinesse or any other sinne I haue noted that those who haue highly offended in these kinds in the iudgement of all others haue like innocents securely blessed themselues applying nothing spoken to their owne vse because they could point at others that haue exceeded them
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
and benummed And whereas greene wounds which are most sharpe and painfull to sense are soone healed those which are full of dead flesh gangrened or turned into Cankers as they are freest from payne so are they furthest from curing And thus it also fareth with those who are spiritually sicke and wounded with the sores of sinne the more sensible they are of their griefe the more hope there is of their recouerie and contrariwise the more senselesse and stupid the more hardly can they be restored to their spirituall health For as Augustine saith Quod non dolet non pro sano sed pro â—ortuo computandum August that wound which payneth not is not to bee esteemed sound but dead Secondly because he who is not sensible of his disease thinking himselfe alreadie well enough doth vse no meanes whereby hee may be recouered the which is also the condition of those who are sicke of this senselesse securitie they thinke they are in good case rich in all things and haue need of nothing as we see in the example of the Angell of the Church of Laodicea and therefore seeke not to better their Apoc. 3. 17. estate till God open their eyes and giueth them the sight and sense of their pouertie and wretchednesse In which regard we may fitly say to those who are sicke of this securitie as Bernard to Eugenius there is Nihil plus metuo tibi pace ista lib. 1. de Gonsid no greater cause of feare then such peace and quiet §. 7 That carnall securitie is the cause of all sinne But as this securitie is in it selfe euill and sinfull so is it the cause of all euill and that both the euill of sinne and also the euill of punishment Pro. 13. 14. For as the feare of God restrayneth those who are indued with it from all wickednesse and as the wise Man speaketh is like the Well-springs of life to make vs flee from and escape the snares of death so this carnall securitie keepeth open house for all impietie and sinne whilest the secure person presumeth not onely of impunitie notwithstanding that he fatteth himselfe with the pleasures of sinne but also promiseth vnto his soule the long fruition of his present prosperitie and afterwards the perpetuall possession of euerlasting happinesse So the Psalmist saith that the workers of iniquitie boasted themselues in their wickednesse Psal 94. 4 5 6. broke in pieces the Lords people and afflicted his heritage murthered the Widdow Stranger and Fatherlesse saying the Lord shall not see neither shall the God of Iacob regard it And the Prophet telleth vs that Babylon liued in all voluptuousnesse securely presuming that shee should be a Queene for euer and see no euill Thus Abraham Esa 49. concludeth that the Egyptians were fit for Rapes Murther and all outragious wickednesse because there was no feare of God in the Land Gen. 20. 11. And the Apostle hauing set downe a Catalogue of many grieuous sinnes setteth downe this as the mother sinne and cause of all the rest that there was no feare of God before their eyes Rom. 3. 18. §. 8 That securitie emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan with all his tentations For securitie which emptieth the heart of all feare of God not onely encourageth the flesh to goe on in all sinful courses which will yeeld vnto it delight profit or preferment because there is no feare of danger and entertayneth all the tentations of the World which bring with them any carnall contentment but also setteth the doore of our hearts wide open to let in Satan and maketh way for all his tentations For when this euill spirit and enemie of our saluation would lay more firme and sure hold of such as he alreadie possesseth hee departeth for a time as though by the power of Gods Word and Spirit he Matt. 12. 43 44. were cast out and vanquished But when hereby he hath made them secure and retchlesse he returneth againe and finding his house that is their hearts emptie and cleane swept with this beesom of carnall securitie of all spirituall graces and garnished with all vices which are the ornaments in which hee most delighteth Hee taketh with him seuen other spirits more wicked then himselfe and they enter in and dwell there and so the last state of that man is worse then the first So that if securitie hath first taken vp the roome Satan may at his pleasure make an entrance and get an easie victorie For as in ciuill affaires nothing doth more expose a state to desperate danger then when through prosperitie and ease it becommeth secure fearing no enemie nor suspecting the approch of any euill as the stories of Troy Babylon Carthage Rome and many others doe make it manifest so nothing doth more endanger our soules to be sacked and spoyled of all grace by our spirituall enemies then when being taken vp with sloth and securitie we feare no danger So that the Deuill World and Flesh intending to assault vs as the Danites the men of Laish may encourage Iud. 18. 7. 10. one another with assured hope of victorie because they are to fight against such as are quiet and secure and therefore easie to bee ouercome For this securitie is the mother of Sloth and Negligence making men not to regard their enemies strength and malice nor their owne danger and consequently to omit all meanes of their owne safetie Yea not onely doe our spirituall enemies thus finally vanquish the vessells of wrath prepared to destruction but oftentimes Ad vnius horae ebrietatâ—m nudat faemora quae per 600. annos sobrietate contexerat Hieron ad Ocean foyle and leade captiue vnto sinne Gods deerest seruants as wee see in the example of Noah who persisted in his iustice and integritie in time of danger but when the Flood was past and he secured from all feare he is foyled by Satan in his owne familie So Lot who stood in his vprightnesse when he liued in danger among the Sodomites fell shamefully in the sole companie of his owne daughters And Dauid who in the time of his persecution by Saul was a patterne of pietie when hee walked securely on the Roofe of his Kingly Palace was tempted and ouercome But yet this securitie arising from outward causes doth not so much endanger vs as that which ariseth from an opinion of our owne strength and the weaknesse of our spirituall enemies because we haue gotten the better of them in some conflicts For it maketh vs to neglect the chiefe pillar of our strength the power and prouidence of God and all good meanes whereby wee might bee enabled to stand in the day of battaile and so encourageth our enemies to assault and set vpon vs and weakneth our hands in making resistance Whereby Saepe quem tentationis certamen superare non valuit sua deterius securitas strauit c. Greg. in Moral Saepe
mens dum virtutis suae securitate resoluitur infidiante aduersario inopinatae culpae telo perforatur ibid. as one saith oftentimes it commeth to passe that he whom the conflict of tentation could not ouercome is shamefully foyled by his owne securitie And the mind becomming loose and negligent in securitie of its owne vertue is pierced and wounded with the weapon of an vnexpected fault by our treacherous enemie And this is the cause why the Lord continually exerciseth his seruants in the spirituall warfare and suffereth the enemies of their saluation to skirmish with them that they may bee preserued from securitie which is farre more dangerous then any warre And as Scipio wisely aduised in the Senate that Carthage should not vtterly bee destroyed lest the Romanes with too much peace and securitie should become slothfull and effeminate and so bee easily subdued by some other enemies so the Lord would not giue vs a full victorie ouer our spirituall enemies but suffereth them though with ouer-ruled and abated forces to skirmish with vs that we may not become slothfull and secure and so exposed to more danger And thus wee see that carnall securitie is in it selfe a dangerous euill and grieuous sinne the which should moue vs with vnreconciliable hatred to abhor and make warre against it neuer being at rest till by the vse of those good meanes which God hath sanctified for this purpose wee haue banished it out of our hearts and in stead of it established in them the true feare of God CHAP. IX Where is shewed that carnall securitie is the cause of many fearefull punishments §. 1 That carnall securitie depriueth of Gods fauour and protection and dispoyleth vs of all spirituall grace BVt that we may be moued to pursue this Vice with more deadly hatred and more carefully vse all good meanes to be armed against it let vs now further consider that as it is the euill of sinne and the cause thereof as hath beene shewed so also it is the cause of the euill of punishment yea it selfe is also a punishment of other sinnes Concerning the former This securitie exposeth vs to many euills both priuatiue and positiue For it depriueth vs of Gods assistance in the day of tentation whilest it blindeth our eyes that we cannot see the want of his helpe hardneth our hearts that we cannot desire it and shutteth our mouthes that wee cannot craue it by our feruent prayers It dispoyleth vs of the rich furniture of Gods sauing graces by causing vs to neglect or formally and coldly to vse the meanes whereby they should be nourished and increased as hearing the Word Reading Meditating Prayer and the rest presuming that we are well enough safe and in good estate without them whereupon must needs follow their languishing and decaying if this securitie be still cherished in vs. For the strongest bodies will waxe faint and weake if they bee depriued of their food whereby they should bee nourished The greatest flame and fire will soone goe out if it be not fed with a new supply of fuell and kept in by blowing The greatest state will soone bee consumed if men lauishly spend vpon the stocke and vse no meanes to adde vnto it The best Vines will grow wild and bring vnripe and sowre Grapes if they be neglected and be not pruned and well ordered The most fruitfull ground will in stead of good Graine bring forth weeds Thornes and Thistles if it be not husbanded and manured And thus it fareth with vs in our spirituall estate our strength of grace will turne vnto weaknesse if in our securitie we thinke our selues so strong that wee need not to cherish them with the spirituall Manna and meanes of grace and saluation The fire of the Spirit will bee extinguished if wee cast vpon it this cold water of securitie and doe not continually re-enliue it by blowing vpon it and stirre vp the gifts and graces of God in vs as Paul exhorteth Timothy Wee shall soone breake and 2. Tim. 1. 6. bee banke-rupted in our spirituall state if thinking with the Laodiceans Apoc. 3. 17. that we are rich enough and haue need of nothing we neglect the meanes whereby the mayne stocke of Gods graces may be preserued and increased in vs. Wee shall like degenerate Vines in stead of sweet bring forth nothing but sowre Grapes if we neglect the continuall purging and pruning of our selues from our superfluous lusts and doe not preserue our hearts well ordered and in the feare of God Finally in stead of the fruits of Vertue we shall breed and bring forth nothing but the weeds of Vice and Sinne if we neglect our spirituall husbandrie breake not vp the fallow grounds of our hearts weed them not of thornie cares manure them not by the vse of all good meanes whereby they may bee made rich and fertile and sow not in them the good seed of Gods Word which will bring forth in vs the fruits of Holinesse and Righteousnesse §. 2 Of some speciall graces whereof carnall securitie depriueth vs. More particularly our light of knowledge will soone grow dimme if we securely content our selues with that we haue and doe not more illuminate our vnderstanding by the light of Gods Word from which as the light of the Moone from the Sunne it was first borrowed Or else if it remayne quicke and sharpe in theorie and speculation it will waxe vaine and vnprofitable in respect of vse and no way further but rather hinder vs in the wayes of godlinesse Our faith will become faint if through securitie we carelesly neglect the meanes of Hearing Rom. 10. 17. 1. Tim. 1. 5. Reading Praying c. seeing it is nursed and cherished by the same meanes by which it was bred and borne in vs. Our loue will waxe cold and fruitlesse if wee grow secure and sluggish with the Spouse in the Canticles neglecting to see and seeke the face of our Beloued in Cant. 5. 2. 6. the vse of his holy Ordinances to harken to his Voyce not meditating on his infinite loue wherewith hee hath loued vs vpon which cooling of our affection towards him he will withdraw himselfe and hide from vs his louing Countenance as it is in the same place and so wee shall also lose the sweet and comfortable sense and feeling of his loue in our hearts till wee haue shaken off our carnall securitie and haue diligently sought his face and fauour by renuing our faith and repentance Our affiance in God will soone languish if we either securely flatter our selues with a conceit that wee are out of danger or haue strength in our owne hands to preuent or ouer-come it neither can we catch sure hold of this staffe of our strength till wee see what need we haue of it and haue cast out of our hands the brittle Reede of our owne abilities Our feare of God will quickly fayle and giue place if wee nourish securitie which is an vtter enemie and opposite vnto it
heed and taking heed we shall escape §. 6 That carnall securitie exposeth vs to Gods fearfull Iudgements Secondly this carnall securitie bringeth vpon vs Gods fearefull Iudgements as appeareth by many testimonies of Scriptures wherein Deut. 19. 19 20 21. they are denounced and many examples of secure sinners vpon whom they haue beene inflicted So the Lord threatneth that if any hearing the words of the Curse recorded in the Booke of the Law doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse vnto thirst hee will not spare him but then his anger and jealousie shall smoke against that man and all the curses that are written in that Booke shall lye vpon him and the Lord shall blot out his name from vnder Heauen and the Lord shall separate him vnto euill Thus because the Rulers of Ierusalem said We Esa 28. 15 18. haue made a couenant with Death and with Hell are wee at agreement when the ouerflowing scourge shall passe through it shall not come vnto vs for wee haue made lyes our refuge and vnder falshood haue wee hid our selues therefore the Lord threatneth that their couenant with Death shall be disanulled and their agreement with Hell shall not stand and that when the ouerflowing scourge shall passe through they should be trodden downe by it So because the residue of Israel liuing in great iniquitie blood and peruersnesse said in their securitie The Lord hath forsaken Ezech. 9. 9 10. the Earth and seeth not the Lord threatneth that his eye should not spare them and that he would haue no pitie but would recompence their way vpon their head Thus the more carelesse and secure the Iewes were in examining their wicked works and wayes saying in their hearts The Lord will doe neither good nor euill the more curiously Zeph. 1. 12 13. he threatneth to search them out and to punish them with greater seueritie the which hee implyeth by that borrowed speech that hee would search Ierusalem with Candles and punish the men that were setled on their lees making their goods to become a booty and their houses a desolation So because Babylon liued in her sinnes with great securitie and promised vnto her selfe impunitie and the continuance of her prosperitie the Lord denounceth those iudgements against her Esa 47. 8. from which specially shee blessed her selfe euen losse of Soueraigntie slaughter and desolation the which is also threatned against the Anti-type the Romish Babylon and in Gods good time shall be inflicted Apoc. 18. 7 8. And thus doe secure sinners who through hardnesse of their heart cannot repent treasure vp for themselues wrath against the day of wrath and Rom. 2. 5 6. the reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds §. 7 The former point illustrated by examples This also is cleere and euident by the examples of former times for thus the old World and Sodom and Gomorrah liuing securely in Luk. 17. 25 28. their sinnes without repentance eating and drinking buying and selling building and planting marrying and giuing in marriage were destroyed with Gods fearefull Iudgements of Fire and Water So the Iewes when they securely blessed themselues in their prosperitie and drowned the voyce of the Lords Heralds denouncing warre with Ier. 6. 142 their lowder crie of peace peace were vanquished by their enemies and led into a miserable captiuitie Thus Belshazzar was attached in Dan. 5. the middest of his cups and being in his chiefe pollity feasting his Princes and Concubines and farre off from all danger his ruine is written by a finger vpon the Wall and soone after executed and accomplished And as this hath beene the condition of secure men in time past so is it now and shall be to the end of the World and euen at the end of it For when they shall say peace and safetie then sudden destruction shall come vpon them as trauaile vpon a Woman with 1. Thes 5. 3. child and they shall not escape as the Apostle telleth vs. In which regard the estate of secure men flourishing in prosperitie is like the state of the fatted Oxe that is led to slaughter who is as secure and far from feare as he was in fore-times when he was led to the pasture or of the silly Bird which feedeth securely on the bait when the Net is readie to bee pulled vpon her or of the Drunkard of which the wise Man speaketh who sleepeth securely in the midst of the Sea or as hee lyeth vpon the top of the Mast readie to bee blowne ouer Hatches Pro. 23. 34. in euery Tempest §. 8 That carnall securitie plungeth men into euerlasting condemnation But most fearfull is the estate of secure men in respect of that fearefull condemnation which they plunge themselues into in the World to come When as they shall not onely be depriued of heauenly ioyes but be also for euer tormented with hellish torments As we see in the example of the retchlesse and secure seruant whose Lord came in a day when he looked not for him and in an houre that he was not aware of and not onely depriued him of the reward giuen to the faithfull seruant whom hee found well imployed but also cut him off and appointed Matt. 24. 50 51. him his portion with hypocrites where shall bee weeping and gnashing of teeth Neither shall they bee subiect onely to ordinarie punishments and tortures in this hellish condemnation though the least in this kind bee fearfull and intolerable but as they haue more securely wallowed themselues in carnall and worldly pleasures presuming that they should alwayes last the more exquisitely shall they bee tormented as we see by that fearfull sentence pronounced against the Whore of Babylon the Antichrist of Rome How much she hath glorifieth her Apoc. 18. 7. selfe and liued deliciously so much torment and sorrow giue her For shee saith in her heart I sit a Queene and am no widdow and shall see no sorrow For if the Lord obserueth such a iust proportion in executing iudgement according to the Law of requitall in this life How much more Lex tallonis may shee and all other of her condition expect it in the last iudgement when there shall be no further day of vengeance taken but euery sinner shall be punished to the full according to the qualitie and quantitie of his sinnes §. 9 That carnall securitie is a fearful punishment of other sinnes Finally as this carnall securitie is in it selfe sinfull the cause of sinne and the cause of punishment so that we may know that there is no relation or respect of euill wanting in it it selfe also is a fearful punishment of other sinnes For when we not onely put out the small sparks of the light of nature remayning in vs and put to silence our owne consciences accusing vs for sinne but
also striue against Gods Spirit and quench the good motions thereof either mouing vs to good or restrayning vs from euill then it is iust with God to giue vs vp vnto our Gen. 6. 3. owne lusts seeing we will needs serue them and not let his spirit alwayes striue with vs to blind our minds and vnderstandings not by putting out our eyes but by with-holding the light of his holy Spirit whereby alone they are illuminated to harden our hearts not by infusion of corruption but leauing them to their owne naturall hardnesse and denying to giue the Oyle of his grace whereby they might be softned and to cause the many wounds which we haue giuen vnto our consciences to take away the sense and feeling of it and so turne vnto a deadly Gangrene or incurable Canker So Augustine saith that Iustissima poena vt qui sciens rectum non facit amiâ—â—at scire quod rectum De lib. Arbit lib. 3. it is a iust punishment from God that hee who knoweth to doe well and doth it not should also be depriued of the knowledge of well-doing Thus when the Gentiles sinned in the highest kind against their consciences and knowing the true God by the light of nature and by reading in the great Booke of the Creatures did not worship him as God but fell into grieuous Idolatrie and committed spiritual Whoredome with all the Creatures the Lord as the Apostle saith that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that recompence Rom. 1. 27. of reward which was due vnto their willfull error gaue them ouer to their owne vaine imaginations to become Fooles to the vncleane lusts of their owne hearts and vile affections and to a reprobate mind to commit sinne with greedinesse and without any sense or feeling So when the Iewes would take no warning neither by Gods Words nor Works but wearied his Prophets with speaking vnto them and himselfe with smiting and correcting them so that he excuseth his neglect of fatherly chastisements because hee found them vnprofitable and bootlesse Wherefore should you be stricken any more seeing yee will reuolt Esa 1. 5. more and more At last as a reward and iust punishment of their impenitency hee giueth them vp to their blindnesse of mind carnall securitie and hardnesse of heart Goe and tell this people heare yee indeed Esa 6. 9 10. but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat and make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed Thus when they liued in vniustice and Zach. 1. 10 11 12. oppression and would shew no mercy nor harken to Gods Prophets calling them to repentance their hearts also became as hard as the Adamant stone And thus the Lord threatneth that hee will bring distresse Zeph. 1. 17. vpon them and make them to walke like blind men without light of comfort or sight of vnderstanding because they had sinned against him And this of all other punishments inflicted in this life is most grieuous and fearfull and therefore with greatest care to bee auoyded For other punishments being sanctified by Gods Spirit to our vse doe open our eyes but this shutteth and maketh them starke blind others make vs to flee vnto God and draw neere vnto him for ease and comfort but this maketh vs to flee further from him as though we needed not his helpe Others bruise our hearts and make them contrite causing them of stone to become flesh but this doth more and more harden them as frost doth the water which it conuerteth into Ice and of flesh maketh them to become stone Other afflictions doe helpe to cure our spirituall sores and to draw out the Core of our corruptions but this makes them to rot and fester by neglecting those holesome salues whereby they should be healed Others refine vs like good mettall in the fiery furnace and like Files doe scowre away our rust but this maketh vs to rust the more and couereth vs ouer with filth and drosse Others make vs crie out vnto God by prayer and more diligent in his Esa 26. 16. seruice this shutteth our mouthes that wee cannot and hardneth our hearts that wee will not call vpon him and maketh vs to neglect all good duties Others correct vs and make vs better this corrupts and Heb. 8. 12. Apoc. 3. 19. 2. Tim. 2. 12. 3. 12. Act. 14. 22. makes vs worse Finally they are the way to Gods Kingdome for we must suffer with Christ before we can raigne in him yea they helpe vs forward in the way of Righteousnesse that leadeth vnto Happinesse and so as the Apostle saith cause vnto vs a farre most excellent and eternall 2. Cor. 4. 17. waight of glorie but this punishment of carnall securitie and hardnesse of heart doth make vs vtterly to neglect this way and thrusteth vs into the broad way that leadeth to destruction CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it §. 1 The first remedie is to auoid ignorance and labour after knowledge BY that which hath beene said in the former Chapter it may manifestly appeare that the sinne of carnall securitie is out of measure sinfull a capitall euill and most dangerous disease of the soule which is more heartily to be abhorred and more carefully to be auoided then the plague leprosie or corporall lethargie But for as much as it is not sufficient that we see the manifold mischiefs of this Spirituall sicknesse and thereby bee mooued to hate it and earnestly to desire to be freed from it vnlesse wee also know by what meanes our desire may be satisfied I will in the next place propound the preseruatiues which may keepe vs from this disease and the medicines which may cure and recouer vs if we be alreadie fallen into it First then if we would be cured of this Spirituall lethargie we must imitate skilfull Physicians who to effect a perfect cure doe labour chiefly to take away the causes of the sickenesse and withall to strengthen and confirme the affected part that being expulsed they may be able to keep them from re-entring Which not being obserued there can be no perfect cure but the Patient will be readie vpon the next distemper of heat cold or misdiet to relapse dangerously into his former disease And if we Ibi maximè oportet obseruare peccatum vbi nasci solet Hieronym would take away these malignant and poisonous streames of carnall securitie it will be to little purpose to lade and emptie them in the current vnlesse we damme and stop vp the Well-head and Fountaine from which the Spring To which end we will propound them in the same order wherein they were formerly handled And first if wee would be freed from carnall securitie wee must labour to
Solum est cor durum quod seipsum non exhorret quia nec sentit Ad Eugen. lib. 1. know what it is For if thou fearest it not thine heart is such an one for it is onely the hard heart which is void of feare and hath no feeling of it owne hardnesse But those that most feare it are farthest from it seeing they vse all their care and best indeauour in the vse of all good meanes whereby they may bee preserued from so great an euill and thinke it not enough to fight against it when it appeareth in it height and strength or rather appeareth not vnto them because it is so but will auoid all occasions and withstand and ouer-come this mischiefe in its first beginnings and least degrees Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse but stealeth and creepeth vpon vs by degrees as the Apostle intimateth where he exhorteth vs to take heed lest we be hardned through the deceitfulnesse of sinne And as the hand doth not at first get a callum Heb. 3. 13. and brawnie hardnesse but by much labour and exercise it groweth vpon it by little and little so this thicke skin of carnall securitie doth not at first ouer-grow the heart but increaseth by degrees by often sinning and much sloth and negligence We doe not at first fall into a dead sleepe but by degrees it commeth on vs first we are drowsie and sluggish we reach and stretch and giue our selues to ease and rest leauing off our bodily labour and then wee slumber slightly being not quite depriued of the vse of our senses so that if a word be spoken we easily heare it and are awakned and from slumbring wee fall to sleeping which in the first entrance is more shallow and afterwards more throughly seazeth on the senses and so becommeth more deepe and dead and thus it is with this spirituall sleepe of carnall securitie It commeth not to the full depth at the beginning But first wee become drowsie and sluggish in holy duties we are soone wearied when we set our selues about them and long to haue them ended then wee giue our selues to carnall ease and begin to neglect them altogether or to performe them coldly and formally as though wee were neither waking nor sleeping but falling into a slumber but euen then wee may be raysed and recouered if God in his Word doe rowze vs vp and teach vs the meanes whereby we may shake off our sloth Which if we neglect to heare either by absenting our selues or by carelesse contempt then from slumbring wee fall to sleeping and from shallow sleepe to sleepe so deeply and soundly that wee cannot heare Gods Ministers and Watch-men though they lift vp their voyces like a Trumpet to tell vs of our sinnes and by sounding a lowd alarme doe giue vs warning of a whole Armie of approching euills A greene wound as one saith is not without sense of payne nor is it presently Plaga recens dolore non caret neque enim iam occaluit vulnus nec in tam breui versum in insensibile est Bern. ad Eugen. lib. 1. full of dead flesh and gangrened so as it is quite past all feeling and so these wounds of sinne are not insensible at the first but are made to be so in time when the meanes are neglected whereby they might be cured And let vs follow the same course for the healing of our soules which we take for helping of our bodily diseases that is preuent them if we can before they come by our care and prouidence or if they haue tainted vs at vnawares let vs withstand them in their first beginnings and set vpon them in their weaknesse before they are setled and so shall we get an easie victorie §. 2 The second remedie is to nourish in our hearts the true feare of God The second meanes is that wee nourish in our hearts the feare of God which is the Antidote that expelleth the poyson of carnall securitie and considering our great frailtie and the might and multitude malice and policy of our spirituall Enemies let vs follow the counsaile of the Apostle and worke out our saluation Phil. 2. 12. with feare and trembling assuring our selues that as our state is blessed when wee nourish this feare so it is fearefull when as our hearts are hardned with carnall securitie For as wee are neuer further from falling then when fearing that wee may fall wee doe with all care and watchfulnesse looke to our footing so we are neuer neerer to be ouertaken with euill then when thinking it farthest off we feare no danger nor vse any meanes whereby wee may preuent it according to the saying of the wise Man Blessed is the man that feareth alwayes Pro. 28. 14. but hee that hardneth his heart shall fall into mischiefe For this feare will cause vs to keepe a narrow watch ouer our hearts that they doe not entertayne as other sinnes so especially this carnall securitie which will make way for all the rest yea and cherish and strengthen them after they are entred so as they will neuer depart nor bee thrust out till this securitie bee expelled with them It will set before vs the examples of Gods chiefest Worthies which haue beene assaulted and foyled with this vice and therefore inforce our greater care and watchfulnesse seeing wee who are weake and feeble in comparison of them may much more easily be surprized if wee doe not continually expect the approach of it and so with all diligence arme our selues against it §. 3 The third remedie is to make great account of a soft and relenting heart The third meanes is that we make great account of a soft and relenting heart and tender conscience when wee haue them which will make vs tremble at the hearing of Gods Word and euen melt like the heart of Iosias and strict and scrupulous in auoyding all appearance of euill To which end we must shun all causes and occasions of sinne as well as the sinne it selfe Especially let vs auoid as much as may be the companie of such as are hard hearted and carnally secure who are apt to infect vs with their contagion For as bodily drowsinesse goeth from one to another and when wee see our Companion yawne we are readie to yawne also being infected with his sluggishnesse and the long fetching of his breath that sleepeth is a meanes to draw sleepe on others that lye with him so is this sloth of securitie alike contagious Wee see that those who are fearefull and cowardly are much emboldned to affront dangers when being in the companie of such as are vndanted and desperate they see them often escape many perills into which they haue rashly aduentured and thrust themselues and so doth it make those that are fearefull to commit sinne in respect of the manifold euills that doe accompanie it to become more bold and aduenturous to run into it and more secure and
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to
approue our selues to be the children of our heauenly Father by hauing his image of holinesse and righteousnesse stamped on vs and by yeelding in all things obedience to his Will that so we may be acceptable in his sight then will hee giue vs the spirit of adoption which will cast out all seruile feare and giue vs much confidence boldnesse and securitie in the assurance of his loue §. 6 The sixt meanes contempt of the World The sixt meanes to enioy this spirituall securitie is to cast out of our hearts all carnall loue of earthly things and so to contemne the world and worldly vanities as that we can be content if God so pleaseth to leaue them as well as enioy them For if hauing our desires mortified to the world wee haue learned with the Apostle Paul In whatsoeuer state wee are therewith to be content If wee know how to bee Phil. 4. 12. abased and how to abound and bee euery where and in all things instructed both to be full and to be hungrie both to abound and to suffer need then may we in a great part be freed from all carnall feare and both securely enioy these transitorie things when God giueth them because it will not much trouble vs if it bee his pleasure to take them away and also securely want them when God scanteth vs of them because our desires and hopes are moderate after their fruition For our feares hold a proportion with our loue and hope neither can they Defines timere si sperare desieris Seneca be little if these be great nor contrariwise excessiue and immoderate if these tempered and ouerruled with reason and religion And therefore if our hearts be weaned from the loue of earthly things then may we hold them as children their birds which they are wearie of in our open hands being secure and carelesse whether they stay with vs or as Salomon speaketh like the Eagle betake themselues to their Pro. 23. 5. wings and flee away But if our affections and loue bee still fixed and fastned on them then will wee be vnwilling to leaue them and so alwayes Nemo secuâ—us est in his bonis que potest inuitus aâ—â—â—tere August de lib. arbit in feare lest they be taken from vs. For as one sayth no man can be secure in the fruition of that which he is altogether vnwilling to lose and forgoe §. 7 The seuenth meanes to keepe our hearts vpright and our consciences pure The fift meanes of spirituall securitie is to keepe our hearts vpright and our consciences pure and vndefiled from sinne especially from such sinnes as are committed not through ignorance and infirmitie but against knowledge and conscience Or if we haue fallen into any such our second care must bee to arise out of them and forsake them and to purge our consciences by bathing them in the blood of Christ by Faith and in the teares of vnfayned repentance For the Hic murus abenâ—us esto niâ— conscire sibi nulla pallescere cul a Horâ—t epist l. 1. Epist 1. conscience is of the nature of the eye it must be kept cleane and then it will be cheerfull and quiet but if we nourish in it willingly the least sinnes as it were little Motes in our sight it will smart and rage and neuer bee quiet till they bee cast out And so long as we doe thus preserue the peace of a good conscience wee may bee secure and without Exemplo quodcuâ—que malo committitur ipsi displicet authori prima haec est vltio quod se iudice nemo nocens ab â—oluitur improba quamâ—is gratia fallacis praeâ—oris vicerit vrna Iuvenal Satyr 13. feare because we haue also peace with God For if our heart condemne vs not then haue wee confidence towards God as the Apostle speaketh and whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things which are pleasing in his sight But if our heart condemne vs then will not God acquit vs for hee is greater then our heart and knoweth all things So that onely the pure conscience can be the secure conscience for sinne is the onely cause of feare and therefore if iâ— be purged away there is no place for feare to lodge in But if sinne remayne and defile the heart and conscience there is no 1. Ioh. 4. 20 21. roome for securitie for how can a man be secure that by guilt of sinne is liable to Gods displeasure and hath broken the peace with him Quid prodest recondere se oculos hominum aâ—resque vitare bona conscientia turbam aduocat mala etiam in solitudine anxia atque sollicita est si honesta sunt quae facis omnes sciant Si turpia quid refert neminem scire cum tuscias O te miserum si contemnâ—â— hunc testem Senec. Epist 43. Socrates interregaâ—us qui securè viuerent qui inquit nihil sibi consciunt mali Max. in serm de Curios Securitatis magna portio est nihil imqui facere c. Senec. Epist 105. how can he not be full of feare that is daily in danger to be attached with his iudgements and to beare the deserued punishment of his sinne And this the Heathens saw by the light of nature namely that Guilt and Feare Innocency and Securitie like inseparable companions accompanie one another For one being asked who they were that liued securely answered They onely who were not conscious vnto themselues of any euill And another affirmeth that it is a great portion of securitie to doe nothing vniustly in which regard men of might lead a life confused and disturbed because looke how much they hurt and so much also they feare For though a man may be safe for the present hauing an euill conscience yet hee can neuer bee secure and though when he sinneth he be not taken with the manner yet he is alwayes in feare of being taken He is troubled in his sleepe and whilest any mans wickednesse is spoken of he thinketh of his owne and though the guiltie may haue the hap to bee hid yet cannot they haue the confidence of it §. 8 The last means is Christian watchfulnesse and often examination of our estates The last meanes of securitie is to keepe a narrow watch ouer all our wayes and often to examine our estates to cast vp our accounts betweene God and vs and when we find that we are cast behind hand to plead Christs payment by a liuely Faith that so wee may get our Quietus est and haue the Hand-writing of the Law cancelled and nayled to his Crosse For this securitie is not caused like that which is carnall by negligence and sloth but by care and watchfulnesse For then may wee securely expect our summons to come to Gods Audit when like the wise Steward we find the Booke of our reckonings iust and straight Then may we with much peace and cheerfulnesse be called to giue vp our accounts when wee find that wee haue profitably imployed our Masters talents and haue encreased them fiue or ten fold by putting them out to the vse of our Lord that is the aduancement of his glorie and good of our fellow seruants Then may wee with the wise Virgins securely expect the comming of our Bridegroome though through naturall heauinesse we be sometimes ouertaken with drowsinesse and take a nap if we doe in our vsuall course stand vpon our watch and haue the Lamps of a Christian profession replenished and trimmed with the inward oyle of Faith and all other sauing Graces and the outward light of good works and a godly and righteous life seeing when hee commeth wee shall enter with him into the bridall Chamber and there solace our selues in his loue and in the fruition of those inestimable and eternall ioyes which he hath prepared for vs the which he grant vnto vs that hath deerly bought them for vs Iesus Christ the Righteous to whom with the Father and the holy Spirit three Persons and one Immortall Inuisible onely wise and infinitely good God be ascribed al glorie and prayse power maiestie and dominion both now and for euer more AMEN Trin-vni Deo gloria FINIS
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed
kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law For there is a chaine of vertues and vices whereby they are so fast and inseparably linked together that he who imbraceth and practiseth any one vertue and Christian duty out of his loue and obedience to God imbraceth and performeth all the rest hee that willingly liueth in the neglect of any one duty or maketh no conscience of committing any knowne sinne neglecteth all and is prepared to commit any wickednesse In which regard it may truly bee said that the vnregenerate man breaketh all Gods Commandements euen those which hee seemeth to keepe and that the sound Christian obserueth all euen those which he seemeth to breake For howsoeuer the one doth not actually transgresse euery Commandement yet there is in him an habit of sinne and a naturall disposition and readinesse to breake all when opportunity serueth and when hee is tempted thereunto with the alluring baits of worldly vanities And though the other doe not actually keepe the whole Law but faileth in many particulars yet there is in him an habit of holinesse and righteousnesse and a disposition and desire resolution and indeuour to obserue all for with the Apostle they consent vnto the whole Rom. 7. Law that it is holy and good and being in their hearts delighted in it they striue to keepe one Commandement as well as another and when they faile of their purpose doe heartily bewaile their imperfections It is true that a wicked man may not onely forsake many sinnes but may also in some sort loath and detest them but this is not out of his loue towards God or because he hateth or forbiddeth them but caused by some common restraining grace or done out of some corrupt passion and disposition not because he hateth sinne but because some contrary vice being predominant in him doth draw him vnto another extreme And thus the couetous man hateth prodigality and the prodigall couetousnesse the presumptuous man melancholike despaire and the despairing sinner bold presumption the coward bloody quarrell and the desperate backster Plerique metu peccare cessant non innocentia profectò tales timidi non innocentes dicendi sunt Seneca cowardize Yea thus may a man outwardly shun all sinnes which make him liable to legall penalties out of selfe-loue that hee may gaine rewards or escape punishments not out of loue to vertue and innocency but feare of running into danger §. Sect. 5 That without totall obedience we cannot attaine to heauenly happinesse Finally vnlesse we performe totall obedience in the desire purpose and indeuour of our heart vnto the whole Law of God wee can neither attaine vnto heauenly happinesse nor escape hellish death and condemnation though we imbrace and practise many vertues and duties and flee from many vices and sinnes For as a Mill-stone will keepe vs from mounting aloft as well as a Mountaine and the one as well as the other would cause vs to sinke into the bottome of the Sea if it were fastened vnto vs so if any one sinne haue taken such fast hold of our hearts that we will by no meanes be moued to leaue it the waight thereof will bee sufficient to keepe vs from ascending vnto heauenly happinesse and to drench and drowne vs in the sea of perdition So the Apostle saith that he that liueth not in all or many sinnes but in any one shall neuer enter into the Kingdome of heauen Neither fornicators nor idolaters nor adulterers nor effeminate c. shall inherit the Kingdome of God And the Apostle Iohn saith that 1. Cor. 6. 9 10. Apoc. 22. 15. euery sort of sinners as sorcerers and whoremongers and murtherers and idolaters and lyers shall be excluded from this place of blessednesse So that as for the losse of corporall life it is not necessary that the body should be wounded in euery place but a mortall wound in any of the vitall parts is sufficient to let in death and giue it seisure of the whole man so is it in this case And as particular sinnes depriue vs of happinesse so they plunge vs into death and destruction as appeareth by that distinct enumeration which the Prophet maketh of particulars If saith hee hee Ezek. 18. 10 13. beget a sonne that is a robber a shedder of blood and doth the like to any of these things and that neglecteth any of the duties there mentioned hee shall not liue but surely dye And the Apostle Iohn saith that sinners of euery kind shall Apoc. 21. 8. haue their portion in the Lake which burneth with fire and brimstone which is the second death Now if any will say that if for any one duty wilfully neglected or sinne committed they shall lose the ioyes of heauen and be cast into hell torments then it were as good to bee outragiously wicked and to liue in all manner of sinne let one of the Ancients make answere to such an obiection This saith he is the speech of an vngratefull and reprobate Ingrati serui est his sermo c. Chrysost in Eph. cap. 2. serm 4. seruant yet let not such an one let the reines loose to all impiety for his owne profit For though all impenitent sinners are excluded out of heauen and throwne into hell yet all in hell doe not suffer equall torments but some greater and some lesse according to the quality and number of their sinnes CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall §. Sect. 1 That all duties should spring from the loue of God AND these are the properties which respect the duties themselues The properties which concerne the manner of doing them are diuers and respect either the causes that mooue vs to performe them or our disposition in doing them The causes are either efficient or finall The efficient cause mouing vs to performe all the duties of a godly life ought to be the loue of God which is the fountaine of true obedience and should bee so powerfull in vs that we should thereby be moued to serue like children our heauenly Father though there were no reward promised to our seruice which is the motiue that induceth mercenaries and seruants rather then children to doe their duty For howsoeuer we may in our obedience haue an eye with Moses to the recompence of reward yet the chiefe argument Heb. 11. 25. that preuaileth with vs ought to be not the loue of our selues and out of it the desire of our owne saluation but the loue of God who is the chiefe Goodnesse whose glory is much to bee preferred before our owne good Neither is it enough that the loue of God accompany our actions and that they be done in and with it as running together as it were in the same streame but also that it be the fountaine from which all our obedience doth spring and flow Consider we therefore when wee vndertake the
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.