Creatour Fourthly because in our sharpest persecutions we are so inwardly comforted with the consolation of Gods Spirit that in our greatest sufferings our ioy may well exceed our griefe For as the 2. Cor. 1. 5. sufferings of Christ abound in vs so also our consolation aboundeth by Christ as the Apostle found in his owne experience And this is that lasting and full ioy that our Sauiour promised to giue and so to continue it vnto vs Ioh. 15. 11. that no man should bee able to take it from vs. This is that ioy which causeth vs to reioyce in tribulation singing vnto God with Paul and Silas Psalmes of praise when our backes are torne with stripes and our feet Act. 16. 25. fastened in the stockes §. Sect. 5 Of the patience which the Saints haue shewed in suffering persecutions Fourthly let vs incourage and comfort our selues against all persecutions by remembring the patience and meekenesse the ioy and thankfulnesse which the Saints and holy Martyrs of God haue shewed in suffering all crosses and calamities tortures and grieuous paines which the wicked world could inflict vpon them For wel may we go forward in this afflicted way with ioy and comfort when as we haue the Word of God to be our guide the holy Martyrs of former ages as precedents for our imitation and the faithfull that now liue with vs to beare vs company Thus wee reade that the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ Thus the Saints tooke ioyfully the spoiling of their Act. 5. 41. goods knowing in themselues that they had in heauen a better and more induring Heb. 10. 34. substance And when they were tortured accepted not deliuerance that they might obtaine a better resurrection Others had triall of cruell mockings Heb. 11. 35 36. and scourgings bonds and imprisonment They were stoned sawne in sunder tempted and slaine with the sword c. And thus the holy Martyrs of the Primitiue Church and of later dayes euen tyred their tormentors with their patience and constancie out-faced their most bitter tortures with their cheerefull countenances reioyced in the scorching flames and euen before they died triumphed ouer death And therefore as the Apostle exhorteth seeing we are compassed about with so great a cloud of witnesses let vs Heb. 12. 1. lay aside euery weight and the sinne which doth so easily beset vs and let vs run with patience vnto the race that is set before vs c. §. Sect. 6 That our persecutions for righteousnesse sake shall bee richly rewarded Fifthly let vs consider the great and rich rewards which are giuen graciously vnto all those who suffer for the truth and righteousnesse sake For Phil. 1. 29. first in it selfe it is an high and holy priuiledge to suffer any thing for the name of Christ which the Apostle maketh a higher degree of dignity then simply to beleeue in him to iustification which is common to ordinary Christians For vnto you saith he it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake which is a prerogatiue peculiar to the holy Martyrs In which regard the Apostle Iames would haue vs to account it not an ordinary matter of common reioycing but of exceeding ioy when wee are thus tempted and tryed But how Iam. 1. 2. much more haue we cause of vnspeakeable ioy in our greatest afflictions and persecutions if we consider the present comfort which wee feele in conscience of well-doing and the inward peace and ioy in the holy Ghost which alwayes accompany our sufferings for the profession of the truth and practice of holy duties and the future rewards which God hath promised to all that indure them with constancie and patience For if wee lose this life which is mortall and momentany we shall in lieu thereof find such an one as is immortall and euerlasting If we suffer with Christ we shall Ioh. 12. 35. also raigne with him If we be persecuted for righteousnes sake we are by Christs 2. Tim. 2. 12. owne mouth pronounced blessed because the Kingdome of heauen belongeth Mat. 5. 10. vnto vs. So the Apostle Peter If ye suffer for righteousnesse sake 1. Pet. 3. 14. happy are ye and be not afraid of their terrour neither be troubled yea rather as our Sauiour exhorteth Reioyce and be exceeding glad for great is your Mat. 5. 11. reward in heauen And the Apostle Peter likewise willeth vs to reioyce in as 1. Pet. 4. 13. much as we are partakers of Christs sufferings because when his glory shall be reuealed we shall be glad also with exceeding ioy And surely if we consider well of it there can be no greater cause of sound reioycing seeing there is no comparison betweene our present sorrowes and future ioyes betweene our smart of afflictions and solace of heauenly delight either in their quantity or continuance according to that of the Apostle I reckon that Rom. 8. 18. the sufferings of the present time are not worthy to be compared with the glory which shall be reuealed in vs for after that we haue suffered but a little while 1. Pet. 5. 10. God will call vs into his eternall glory by Christ Iesus and as the Apostle speaketh These light and momentany afflictions shall cause vnto vs a farre more 2. Cor. 4. 17. exceeding and eternall weight of glory And therefore let vs not looke to the sorrowfull seed-time but to the ioyfull haruest not to our present labours but to our Sabbath of rest not to our bleeding wounds in the Christian Warfare but to our victory and euerlasting triumph not to the fire and faggot gibbet and sword but to the glorious Crowne which Apoc. 2. 10. shall be set vpon his head that fighteth vnto the death Let vs looke to Iesus Heb. 12. 2. the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despising the shame and is now set downe at the right hand of the Throne of God that so following his example wee may partake with him in ioy and happinesse On the other side let vs set before vs the dreadfull estate of those men at the day of Iudgement who either to please men or to gaine their worldly ends or finally for feare of punishment haue denyed Christ and his Truth either verbally with their mouthes or really in their actions For amongst other desperate sinners the fearefull Apoc. 21. 8. shall be reiected of Christ and haue their portion in that lake which burneth with fire and brimstone And as they haue denyed him before men so he will Mat. 10. 33 34. 7. 23. deny them before his Father in heauen saying Depart from me ye workers of iniquity I know yee not Suppose therefore that wee could by neglecting all Christian duties attaine vnto the honours riches and pleasures of the earth
A GVIDE TO GODLYNESSE Or a Treatise of a Christian Life Shewing the duties wherein it Consisteth the helpes Inabling the Reasons parswading vnto it the Impediments hindering the Practise of it and the best meanes to Remoue them Whereunto are added diuers Prayers And a Treatise of Carnall Securitie By JOHN DOVNAME Batcheler in Diuinitie and Minister of Gods Word Jeremiah 6. 16. Aske for the old pathes where is the Good way and walke therein and you shall finde Rest for your Soules Printed at London by Felix Kingstone For Ed. Weuer W Bladen at the North dore of Pauls Charitie Humilitie 〈◊〉 〈◊〉 Iohn Payne sculpsit TO THE MOST REVEREND FATHER IN GOD GEORGE BY GODS PROVIDENCE ARCHbishop of CANTERBVRY his Grace Primate of all England and Metropolitane and one of his Maiesties most Honourable Priuie Councell I. D. wisheth all happinesse temporall and eternall SEeing there is nothing most Reuerend so highly to bee esteemed or so much to be desired of all Christians as the glory of God in the saluation of his people as being the principall and chiefe end of our creation and being of our preseruation and continuing in the world therefore it behoueth all men who would not faile of their end and so liue in vaine in their seuerall callings wherein God hath placed them to haue this alwaies in their eye as their chiefe marke and to propound it as the principall scope of all their actions vsing all good meanes whereby it may be furthered and aduanced As Princes and Magistrates by enacting good lawes and seeing them duely executed making their owne liues as it were rules of that obedience which they require of the people and liuely examples and patternes for their imitation Ministers by leading those which are committed vnto their charge in the waies of truth and godlinesse not onely by their preaching and writing instruction admonition perswasion and exhortation but also by practizing those duties which they teach others and shining before them in the light of a godly life Finally the people by yeelding their cheerefull obedience to the godly lawes of Gouernors and by imbracing the found and profitable doctrine and imitating the Christian and religious examples of their godly Teachers The consideration whereof hath moued me to imploy my talent both by preaching and writing for the aduancing as much as in me lieth the glory of my great Lord and Master and the good saluation of my fellow seruants or rather to cast my mite into the Churches treasury hoping that he will accept it though not in its own value and worth yet because I haue desired to be faithful in a little and willing in my penury to offer vnto him all that I haue And studying how I might best imploy my paines and indeuours for the aduancing of the former ends I could finde no one part of Diuinity more profitable in these times for me to spend my strength vpon then that which consisteth more in experience and practice then in theory and speculation and more principally tendeth to the sanctification of the heart then the informing of the iudgement and the increasing of knowledge and to the stirring vp of all to the practice of that they know in the duties of a godly life and in bringing foorth the fruits of faith in new obedience then to fit them for discourse For as in the ciuill state wee neede not so much to haue new lawes enacted as to haue the old executed and obserued nor to haue these cleared to the vnderstanding by the learned in that Science as to haue them obeyed and practized by all estates and conditions so in the Church knowledge so far exceedeth our obediēce not that which is sauing and experimental which is neuer seuered from vse practice but that which is curious and vselesse that we more neede all good helpes to worke that we haue into our hearts for the inflaming of them with feruent zeale and true deuotion then to haue a greater measure of this light infused into our heads which beeing destitute of feeling and practice in which the power of godlinesse chiefely consisteth doth as the Apostle speaketh but puffe vs vp and maketh vs rather 1. Cor. 8. 1. more learned then more godly and religious Againe seeing the Lord aboue all other parts requireth the heart as being the first mouer and chiefe agent in this little world of man which ordreth and disposeth of all the rest me thinks his Ambassadours cannot better spend their paines then in wooing and winning espousing and vniting them vnto him in those inuiolable and inseparable bonds of feruent loue and deuout zeale and in perswading and enabling men to approue the sincerity of these holy affections in their godly liues and vertuous actions Finally these discourses of practicall Diuinity tending to stirre vp deuotion and to excite men to the duties of a godly life are most fit and necessary for these times First because the world is already full of such bookes as doe fully handle the Doctrine of Diuinity in all the points and parts of it and also of learned controuersies wherein the truth is sufficiently defended and all errours which doe oppose it refuted refelled Secondly because our long peace and prosperity haue much cooled and quenched the feruour of our zeale and deuotion and haue caused vs contenting our selues with some cold formalities and slight profession to neglect the sincere practice of those substantiall duties which are required to a godly and Christian life Lastly because in these declining times wherein many men waxing weary of the Truth and being glutted with long feeding on the spirituall Manna do desire to returne to the fleshpots of Egypt and for carnall respects doe fearefully relapse into Popery and superstition there is no meanes more effectuall to stay them from apostacie and backsliding then that first by catechizing they should be soundly grounded in the knowledge of the Truth which we professe In which regard wee haue iust cause to praise God for our Soueraignes care in reuiuing this holy exercise which hath long languished in many places through carelesse neglect And secondly that being by this meanes inlightned in the knowledge of the Truth they haue it by powerfull perswasions wrought into their hearts and affections that they may also practise it in their liues and conuersations without which all other meanes will be vneffectuall either for the inlightning of the minde with sauing knowledg or the inclining of the wil to imbrace it and to continue firme and resolute against errors and heresies For whereas sound and sauing knowledge of the truth and the constant acknowledgement and profession of it are the gifts of God which none can attaine vnto but those vpon whom he pleaseth to bestow them he vouchsafeth these graces vnto those alone who loue his Truth and bring forth the fruits of it in their holy practice To these only this rich talent of truth is intrusted to these it is doubled and redoubled
occasions of Christian duties but seeke for them before they offer themselues 461 3 The third is that wee must set our selues most seriously about Christian duties when wee finde our selues best prepared and fitted for them 462 4 The last rule is that we must obserue an order in doing these duties and auoyd confusion 463 CAP. III. Of the rules of a godly life respecting the matter forme and substance of it 464 Sect. 1. The first rule is that we aspire vnto perfection by degrees 464 2 Of these degrees by which wee must aspire vnto perfection 465 3 The second rule is that wee fit our burthen according to our strength 467 4 That wee must exercise our selues in the duties of a godly life according to the measure of grace receiued 469 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely 469 6 The third rule is that wee must not vndertake too many things at once 470 7 The fourth rule is that wee must not busie our selues in other mens matters 471 8 The fifth rule is that we must take heed lest daily vse of Christian duties doe make vs cold and formal in them 472 9 The sixth rule is that wee must preserue our zeale and deuotion in their full strength and not suffer them to decline or waxe cold 472 CAP. IIII. Of the last rule of a godly life which is that we must not content our selues with a small measure of grace but labour to grow vnto perfection 474 Sect. 1. That the Scriptures require this growth in grace from the least degrees to the greatest 474 2 Reasons mouing vs to aspire vnto perfection 476 3 That except wee grow in grace wee cannot haue any sound comfort in our estate 477 4 That if wee desire to grow in grace wee must carefully vse the meanes which may further vs in it and what they be 478 CAP. V. Of the meanes whereby wee may be inabled to leade a godly life And first of the Ministery of the Word 479 Sect. 1. That if wee will leade a godly life wee must vse the meanes inabling vs vnto it 479 2 The Ministery of the Word is a chiefe meanes of our spirituall life 480 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. 482 4 What is required in the Minister that by his preaching hee may further the people in the duties of godlinesse 484 5 That the Word must bee preached powerfully and plainely 484 6 Of the duties of the people respecting the Ministers of the Word 486 CAP. VI. Of the duties of the people in hearing of the Word and first in their preparation 488 Sect. 1. That wee must vse preparation before the hearing of the Word and wherein it consisteth 488 2 Of duties to bee performed in hearing the Word 490 3 Of duties to bee performed after hearing 490 CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments 492 Sect. 1. That the Sacraments further vs much in a godly life as they are seales of the Couenant 492 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God 493 3 That the Sacrament of Baptisme furthereth vs in godlinesse as wee are thereby ingrafted into Christ 494 4 Secondly as it is the Sacrament of our new birth 495 5 Thirdly as it is our restipulation in the Couenant of grace 496 6 That the Lords Supper furthereth vs in Christian duties first because thereby our communion with Christ is confirmed and secondly our faith strengthened 496 7 Thirdly because it is the spirituall food of our soules 497 8 Fourthly because we doe it in remembrance of Christ 498 9 Fifthly because thereby wee are occasioned to renew our Couenant with God 499 CAP. VIII Of the third publike meanes of a godly life which is Prayer 500 Sect. 1 2. That Prayer is Gods Ordinance to obtaine his gifts and graces 500 3 That publike Prayer is most effectuall for the obtaining of all Gods graces 502 CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse 505 Sect. 1. That we must not rest vpon the publike meanes onely but vse the priuate also 505 2. 3. That Christian watchfulnesse is not a bodily but a spirituall exercise 506 4 What Christian watchfulnesse is 508 5 That this watch must bee kept in all things 508 6 That we must watch ouer all the powers and parts of our soules and bodies 509 7 That we must chiefly watch ouer our hearts 511 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous 512 CAP. X. Of Christian watchfulnesse ouer our senses tongues and actions 515 Sect. 1. How wee must watch ouer our senses 515 2 How we must watch ouer our tongues 516 3 That this watch consisteth in the right ordering of them 517 4 How we must watch ouer our workes and actions 519 CAP. XI Of the ends at which we must ayme in our Christian watch 520 Sect. 1. Of three speciall ends of our Christian watch 520 2 That wee must watch ouer our selues that wee be not circumuented by our spirituall enemies 521 3 That we must keepe this watch in all places and at all times 522 4 That wee must watch also ouer our brethren 523 CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch 523 Sect. 1. That this watch is necessary because God requireth it 523 2 Other reasons shewing the necessity of keeping this watch 524 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life 525 4 That by this watch wee are made constant in the course of Christianity 528 CAP. XIII Of the meanes wherby we may be inabled to keepe the Christian watch 529 Sect. 1. The first meanes is temperance and sobriety and the second the feare of God 529 2 The third meanes is the remembrance of Gods Iudgements 530 3 Of the fourth meanes which is to remember the day of death 531 4 Of the last meanes which is to meditate on the day of Iudgement 532 CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise 533 Sect. 1. Of the order and reason why it is heere handled 533 2 Of Meditation what it is and how it differeth from other exercises of the mind 533 3 Of the efficient cause or person who is to meditate 535 4 That Meditation is an exercise that belongeth to all Christians 536 5 Reasons moouing vs to performe this duty the first whereof is taken from the excellency of it 537 6 The second taken from the profit of it 537 7 The third taken from the necessity of it 538 CAP. XV. Of the kinds of Meditation and first of that which is extraordinary 539
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
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
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
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
perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
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
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
vnto his eyes nor slumber vnto his eye-liddes vntill hee might finde a place for the Lord an habitation for the mighty God of Iacob then how much more should wee bee diligent and earnest aboue all things in seeking God that wee may haue him to reside and dwell with vs in the temple of our hearts §. Sect. 3 Of the fruits and benefits which we inioy by our daily seeking of God The third point to be considered is the manifold fruits and benefits which they receiue and inioy who thus daily seeke God For first they Psal 69. 6. shall not be confounded by any shame nor with the malice and might of all their enemies according to that of the Psalmist Let not those that seeke thee be confounded for my sake O God of Israel Their infirmities shall not be laid to their charge nor their imperfections corruptions and failings in performing the duties of Gods seruice as appeareth by the prayer of Hezechias for them who had prepared their hearts to seeke God 2. Chro. 30. 18 19. whom God pardoned though they were not cleansed according to the purification of the Sanctuary They shall not lose their labour nor spend their strength in vaine for the Lord hath promised that those who thus seeke him shall surely finde him If thou seeke the Lord thy God thou shalt finde him Esa 45. 19. if thou seeke him with all thine heart So Azariah telleth Asa and the people that the Lord would bee with them while they were with him and if Deut. 4. 29. 1. Chro. 28. 9. 2. Chro. 15. 2. verse 4. they sought him he would be found of them the which he confirmeth by the experience which their fathers had hereof in former times euen as afterwards they found the Word of God in his mouth confirmed in their owne experience for no sooner did they set themselues to seeke the Lord with their whole desire but he was found of them and the Lord gaue them rest round verse 15. about And as wee shall by seeking God be freed from all euill so shall we haue the fruition of all good for we shall inioy God himselfe and hee will dwell in vs as in his Temple and communicate himselfe vnto vs as vnto his loue and Spouse Neither will he come empty-handed but bring with him his rich rewards and as he is infinitely good in himselfe so will he bee good vnto them that waite for him and to the soule that seeketh him He Heb. 11. 6. will not let any good thing bee wanting vnto them They shall receiue the blessing from the Lord and righteousnesse from the God of their saluation They Psal 34. 10. Psal 24. 4 5 6. 2. Chro. 31. 21. shall prosper in all their workes be preserued from all dangers and deliuered from all euill for the hand of the Lord is vpon them for good that seeke Ezra 8. 22. him but his power and his wrath is against all them that forsake him He will Psal 9. 10. not forsake them but will hide them in the day of his anger They shall Zeph. 2. 3. receiue spirituall growth in all graces through the beames of his brightnesse and the sweete influences of his fauour as the hearbes and trees receiue growth and become fruitfull by the vertue of the Sun that shineth vpon them Yea themselues shall be as the shining light that shineth more and Pro. 4. 18. more to the perfect day and in his light they shall see light and be admitted to the sight and contemplation of his secret counsels They shall haue their faith and affiance in God more and more confirmed through that familiarity and communion which they haue with him and hauing peace with God they shall haue also peace of conscience and peace with all the creatures They shall haue safety and Christian security in Gods presence fauour and protection and he will giue them rest on all sides because they 2. Chro. 14. 7. haue sought the Lord their God So as they may say with Dauid I will not bee affraide of ten thousand of people that haue set themselues against mee round Psal 3. 5. about Though I walke through the vale of the shaddow of death I will feare Psal 23. 4. no euill for thou Lord art with me thy rod and thy staffe they comfort me God Psal 46. 1 2. is our refuge and strength a very present helpe in trouble therefore will not we feare though the earth be remoued and though the mountaines bee cast into the middest of the sea c. And in the greatest garboyles of worldly troubles they may say with him I will both lay mee downe and sleepe for thou Psal 4. 8. Lord onely makest me dwell in safety They shall haue their hearts filled with ioy and gladnesse in the fruition of his fauour and shall aboue all others haue continuall cause of reioycing according to that of the Psalmist Let all those that seeke thee reioyce be glad in thee and let all such as loue Psal 70. 4. thy saluation say continually Let God be magnified And againe Glory ye in his holy name let the heart of them reioyce that seeke the Lord. They shall Psal 105. 3. 2. Cor. 1. 12. lead an holy and vnblameable life when as they are alwaies taken vp in these pious exercises and attaine daily vnto more and more perfection in all sauing graces and in the performance of all Christian duties Yea they shall haue not onely abundance of grace and all Spirituall good in this life but also of glory in the life to come For they that seeke God now shall then perfectly finde him and with him eternall blessednesse in the fruition of the chiefe goodnesse according to that of the Prophet Dauid They that seeke the Lord with their whole heart are blessed for John 17. 3. Psal 16. 11. Psal 119. 2. Amos 5. 4 6. they shall liue the life of Grace here and the life of glory in the world to come §. Sect. 4 Of the euils which follow our neglect of seeking God Finally the euils and mischiefes are manifold which follow the neglect of this dutie of seeking God for Gods power and wrath is against them to Ezra 8. 22. bring vpon them the punishment of their neglect Hee will withdraw from such his comfortable presence and by grieuous afflictions enforce vpon them this dutie which they will not doe cheerefully and of their owne accord according to that in Hosea I will goe and returne to my place till they acknowledge their offence and seeke my face in their afflictions they will Hos 5. 15. seeke me early They shall not prosper in any thing which they doe or take Ier. 10. 21. in hand as the Lord threateneth the bruitish pastors of Iudah And as the flowres and plants cannot thriue and flourish which inioy not the light and warmth of the Sun so much lesse shall they prosper
when as we carefully obserue what sinnes most distract vs in all good exercises and hinder our growth in godlinesse and what they bee into which through frailty we most often fall and whereby we haue beene most ouertaken And when wee haue by these meanes taken notice of them we must with most diligence and resolution arme our selues against them seeing by them wee haue most dishonoured God and wounded our owne consciences and are in greatest danger to be ouercome and led captiue to hell and destruction being like bordering enemies which haue a strong party in our selues and haue best opportunity to take all aduantages against vs. §. Sect. 2 Of the meanes to work in our hearts a true hatred of sin Now the meanes whereby we may be armed against all sinnes in generall and these in particular are many The first and principall is to worke our hearts to a deadly and vnreconcilable hatred against them by meditating of the infinite Maiesty and goodnesse of God against whom they are committed how great and glorious he is in himselfe and how good and gracious vnto vs who hath giuen vs all the good things which wee inioy or hope for yea his chiefest Iewell his best beloued Sonne to die for vs By considering that it is aboue all things most hatefull and displeasing vnto God and maketh all creatures in whom it is most odious though neuer so much beloued of him As we see in the example of the reiected Iewes Adam cast out of Paradise the Sonne of God himselfe who bearing our sinnes did beare all his Fathers wrath and could not bee reconciled till by his sufferings he had made full satisfaction to his Iustice That it is most haynous and capitall being committed against so infinite a Maiesty as appeareth by those dreadfull and eternall punishments which Gods righteous iudgement inflicteth on those that commit it in this world and the world to come that it is the greatest folly in the world hazarding the eternall saluation of our most precious soules which are of more worth then many Monarchies and plunging them into hell and euerlasting destruction for the momentany and vncertaine fruition of earthly vanities That it pierced the Lord of life and nailed him to the Crosse causing him to be condemned that came to saue vs and to be put to a shamefull death who came to giue vnto vs euerlasting life That the deepe dye of it so stained our soules that nothing could wash away the filthy spots that it left behind it but the precious blood of Christ That it vexeth and grieueth the good Spirit of God dwelling in vs by defiling our bodies and soules which are his Temples doth make him weary of his lodging That aboue all things it delighteth the deuill as being the child and darling of this hellish parent and maketh vs to become fit roomes for him to reuell in and to passe his time with most delight Let vs consider of the manifold euils which it causeth vnto vs both priuatiue and positiue in this life and in the life to come For it depriueth vs of all good and bringeth with it all euill It separateth betweene our God and vs and turneth the greatest loue into the most dangerous enmity It defaceth his Image in vs and stampeth vpon vs the image of the deuill It frustrateth the end of our creation which was to glorifie God by our worshipping and seruing him yea of our Redemption by Christ if wee liue and die in it without repentance It casteth vs like out-lawes out of Gods protection and maketh vs like slaues subiect to the tyranny of Satan It is the cause of all the euils of punishment which are inflicted vpon the creatures in this life and the life to come It blindeth the minde and hardeneth the heart debarreth vs of all sweete communion with God and depriueth vs of the inestimable comforts of his holy Spirit It weakeneth our faith and woundeth our conscience taketh away all inward peace and filleth our hearts with shame and sorrow and our faces with blushing or which is worse with impudency It depriueth vs of Gods eternall and most comfortable presence and of the ioyes of his heauenly Kingdome and plungeth vs headlong into hell and destruction Finally let vs adde vnto these whatsoeuer other euils we can imagine and then conclude that sinne as the cursed mother of them all hath bred them in her hellish wombe §. Sect. 3 Of the meanes whereby we may be strengthened against sinne And when by these meditations wee haue wrought our hearts vnto a true hatred of all sinne there are other meanes to be vsed of vs that wee may be strongly armed against it As first that wee doe thorowout the whole day entertaine and nourish good and holy desires and firme and constant resolutions that we will resist and withstand it in what manner or forme so euer it shall set vpon vs. For nothing will bring more easie and assured victory then Christian courage and resolution to fight and striue against it grounded not on our owne strength but vpon the power and promises of God and that we will let passe no good meanes vnassayed whereby we may ouercome Secondly wee must keepe a daily and continuall Pro. 4. 23. Heb. 3. 13. watch ouer our selues and especially ouer our hearts that wee be not surprised on a sudden nor hardened or hartened in any wicked course through the deceitfulnesse of sinne of which we shall haue occasion to speake more fully heereafter Thirdly we must be no lesse carefull in flying all occasions inducements and prouocations vnto sinne then the sinfull acts themselues for if we wilfully cast our selues into these tentations it is iust with God to deliuer vs vnto euill Fourthly we must make conscience of committing of the least sinnes which being admitted will make roome for the greatest and withstand sinnes in the first degrees as soone as they are suggested by the deuill the world or our owne flesh casting out this hellish wild-fire before it hath by the least abode inflamed our concupiscence or before this seede of impiety hath gotten any warmth or growth Fifthly we must be so bold and valorous in Gods assistance as that in the meane time we be suspicious and fearefull in respect of our owne weakenesse and frailty and the might and malice of our innumerable Pro. 28. 13. 1. Cor. 10. 12. Phil. 2. 13. enemies taking good heede whilest we stand of falling and working out our saluation with feare and trembling Sixthly wee must daily walke with God and carry our selues continually as in his sight and presence who not onely taketh notice of all our actions but also will cause vs one day to giue a strict account of them either to reward them Gen. 5. 24. Gen. 17. 1. 2. Cor. 5. 10. graciously if they bee good or to punish them seuerely if they be euill Lastly let vs daily and continually resigne our selues ouer into the hands of God who is
his gracious promises whereby he hath assured vs that he will turne all things euen our troubles Rom. 8. 28. Psal 84. 11. and afflictions vnto our good that he will be a Sunne and a Shield and will giue grace and glory and withhold no good thing from them that walke vprightly that if we first seeke the Kingdome of God and his righteousnesse hee will Matth. 6. 33. Heb. 13. 5. giue vs all other things as aduantages to the bargaine Vnto which if we adde the consideration of Gods infallible Truth in making good all his gracious promises we may well be contented in all estates seeing hee will neuer faile nor forsake vs as the Apostle speaketh And lastly if we would haue this contentation in all estates wee must cast our eye as well vpon that which we haue as vpon that which we want and thinke vpon those innumerable blessings which we inioy the least whereof we haue not deserued as well as vpon those things wherein we are defectiue wee must not so much looke vpon those few that are preferred before vs as vpon those multitudes that come farre behinde vs who want many of those good things which wee possesse though it may bee they haue deserued them better then we And if by these and the like meanes we nourish this contentation then shall wee haue a salue in readinesse fit for all sores a medicine against all maladies and cordiall water which will reuiue and comfort vs against all those qualmes of earthly discouragements that hinder our proceedings in the waies of godlinesse and make the seruice of God displeasant and irkesome vnto vs. Wee shall goe on cheerefully and ioyfully in our Christian course without murmuring and repining when we finde a foule passage or stumbling blockes in our way and the better please God in all things when as in all things we are well pleased with him CAP. X. Of the last maine duty of the daily exercise which is Prayer §. Sect. 1 That we must pray daily and continually THe last daily duty to be performed of vs is effectuall and feruent prayer from which not any day nor any part of the 1. Thes 5. 17. Ephe. 6. 18. Luke 18. 1. 21. 36. 2. Tim. 4. 2. day is to be exempted for we must as the Apostle speaketh pray without ceasing alwaies watching thereunto with all perseuerance To which end tendeth the parable of the vnrighteous Iudge propounded by our Sauiour Christ In which regard that may be said of prayer which the Apostle requireth in preaching namely that it must be done in season and out of season if at least any time may bee said vnseasonable for this holy duty whereby we are not to vnderstand with those ancient Heretikes that we must spend our whole time in prayer and doe nothing else for the Apostle Paul himselfe spent much of his time in preaching writing disputing and in other duties of his calling and yet as hee exhorted others so hee often professeth that it was his owne practice to pray continually and without ceasing And our Sauiour Christ also who requireth this at our hands and propounded Rom. 1. 9. Col. 1. 3. Eph. 1. 16. himselfe as a patterne of his owne precept spent much of his time in other exercizes as preaching conferring doing miracles and such like But that wee alwaies bee ready and haue a disposition to prayer at all times that we thinke no time exempted when any fit and good occasion is offered whether it bee night or day or any part of either of them nor any place excluded if there bee cause and opportunity for we must pray euery where lifting vp holy hands 1. Tim. 2. 8. without wrath or doubting at home and abroade in our businesses and vacancie from labour And thus hee expoundeth himselfe interpreting these words without ceasing and alwayes of euery opportunity and Ephes 6. 18. seasonable time when God either ordinarily or extraordinarily giueth vnto vs any fit occasion §. Sect. 2 Of ordinary prayers at set times and how often to bee performed Concerning our ordinary prayers they are for the most part limited to set and ordinary times although we are not to be so strictly tied to our howres but that they may be changed from one to another vpon necessary occasions And they ought to be performed in a solemne manner with due preparation conioyning together the parts of prayer confession petition and thankesgiuing with due respect both of place and time Neither are these prayers to be continued throughout the whole day but in the seuerall parts thereof as shall best fit with our occasions and also with our zeale and deuotion Notwithstanding we are to pray euen after this manner not once onely but often according to the examples of the Saints in former times So Dauid professeth that he praied vnto God in Psal 55. 17. Dan. 6. 10. the morning at noone and in the euening and Daniel so stinteth himselfe to solemne prayer vpon his knees three times a day that he would not neglect it vpon any occasion And howsoeuer no man can stint these set times of praier vnto a certaine number but it must be left to be measured out according to seuerall occasions leisure opportunity and the proportion of euery ones gift of grace faith zeale and deuotion which they haue receiued which being so various diuers and different it is no more possible to appoint a certaine measure vnto them then a size of apparell to fit euery ones body or a proportion of meate which should satisfy euery ones appetite Or if we should what were it but like the Tyrant that would haue one bed to serue for men of all statures to racke out and torture the ouer-short deuotion of those that are children in Christ and to mayme and cut theirs shorter who are men growne and come to a perfect age Yet seeing all Scriptures are written for our learning me thinks these examples should not bee in vaine but well-befitting for the most of Gods children to follow and imitate especially in this light of the Gospell and when the gifts of the Spirit doe so abound And therefore I would perswade all good Christians that besides their prayers and 1. Tim. 4. 4 5. thankesgiuings before and after meales whereby Gods blessing is obtained and the creatures sanctified to their vse they would at least thrice a day make their solemn and set prayers vnto almighty God that is first betimes in the morning priuately by themselues before they go about their ordinary affaires and workes of their calling And then in the family some time in the forenoone when as the houshold may with most conueniency meet all together and either before or after Supper when as we are to goe vnto our rest or if wee be vnder gouernement and in such families wherein these duties are neglected then must we performe them priuately by our selues wherein we are to pray in especiall manner for all those who
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
the fruition of his benefits Againe the chiefe end of our eating and drinking is that being thereby refreshed we may be made more fit for the duties of Gods seruice now the body is no more cheared with wholesome meates then the heart and mind with honest mirth and consequently the one is no lesse profitable then the other Neither is it onely necessary for the soule whose refreshing and recreation consisteth in delight but also for the body and preseruing of health and therefore mirth is worthily esteemed one of the chiefe doctors amongst Physicians because if it be seasonable and moderate it cheareth the spirits and so causeth better concoction whereas contrariwise melancholy and lumpish heauinesse damping and dulling them doth turne much of our nourishment into the same humour But yet our care must be that as wee season our meate with mirth so our mirth with the salt of grace that wee may glorifie God in it who is the chiefe cause of our reioycing and mutually profit one another In which regard we must take heede that our liberty burst not out into licenciousnes and that wee doe not make our selues merry with prophane iests by abusing the Scriptures and taking Gods holy name in vaine nor with ribauldrie and scurrilous conceits which tend to the corrupting of maners and the poysoning of our owne hearts and theirs that heare vs nor with biting and bitter gibes and frumps which wound the good name of our neighbour and as much vexe his heart with anger griefe and discontent as wee are delighted with the salty wittinesse of the conceit Finally we must be carefull because here going with the winde and tide we may easily ouer-shoote our selues that wee bee not immoderate in our mirth but keepe our selues within the bounds of sobriety lest our mirth degenerate into phrensie and so iustly incurre the Wise mans censure I said of laughter It is madde in which respect it is fit that wee bee Eccles. 2. 2. carefull to keepe the reines still in our hand that we may checke and curbe in our mirth when it beginneth to gallop lest it giue vs a fall and cause vs to discouer much weakenesse and infirmitie But as the Lord is the cause of our mirth so hee must bee the chiefe end of it and as our reioycing is of and from him so it must bee for him and in him according to that of the Apostle Reioyce in the Lord alwayes and againe I say Phil. 4. 4. Reioyce so that wee may reioyce euen with a double ioy not onely in spirituall but also in ciuill and temporall things if our ioy and mirth be honest and harmelesse witty without the froth of vanity and so ingenuous and charitable that it tend not onely to make our selues merry but to delight them also that beare vs company §. Sect. 3 Of our conferences and discourses at our tables The fourth Christian duty to be done at our meales respecteth our speeches and conferences vnto which is required that they be profitable tending to make vs more holy and religious or more wise and morally vertuous or more liuely and cheerefull vnto the performance of all good duties The first kinde of Colloquies and discourses are chiefly to bee preferred seeing wee must first seeke the Kingdome of God and his righteousnesse Matth. 6. 33. and worldly things in an inferiour place which are incomparably of lesse worth Of which conferences wee may reape more fruit and benefit then of our bodily nourishment seeing that preserueth the outward man onely but these are the spirituall food and repast of the soule which is by much the more excellent part that is but perishing food which corrupteth and wee with it but this food of our soules will indure to life eternall Now because our hearts being barren in good meditations wee cannot easily finde out vpon a sudden fit matter for these discourses and when wee doe are easily put out and drawne vpon euery occasion to fall againe to worldly and idle talke therefore it were good for vs to thinke before-hand on some profitable subiect whereon wee may discourse and conferre or at least that wee doe lay hold on the best opportunities that for the present are offered vnto vs and slightly passing ouer things which are impertinent and vnprofitable as wee doe those meates which doe not please vs pitch vpon that which best maketh for our purpose and make our spirituall meale of it as beeing that wholesome and well-rellishing dish for which putting all the other backe wee haue all the while reserued our stomackes But though these religious conferences at meales bee most profitable yet may wee also lawfully talke of ciuill and morall points yea euen of our owne affaires and ordinary businesse or things some way pertinent to the bettering of our selues or some in our company either for the increasing of our wisedome and prudence or the fitting of vs for action and imployment especially when wee obserue that our company cannot bee easily drawne to entertaine such speech as wholly tendeth to piety and Religion Yet may wee as occasion serueth powder euen these discourses with piety and lying as it were at the spirituall lurch take all good aduantages to insert and interlace into these discourses something profitable for the soule and to bring as much as wee can ciuill premises to pious conclusions Finally it is neither vnprofitable nor vnseasonable if our speeches at our meales doe sometimes tend to the refreshing of our wearied mindes after serious studies with pleasant conceits and honest mirth because though these bee of no great worth in themselues yet they looke to things of more value and serue as helpes and meanes to fit and prepare vs for imployments of an higher nature The which being a thing which wee chiefly ayme at in taking our repast and in refreshing thereby both our mindes and bodies I dare not exclude all pleasant discourse from such meetings for though wee may not make our spirituall meale of such light meates yet may they well serue as sawce to quicken our appetite and though wee may not dwell in such merry conceits yet when our wits are dulled and blunted with more serious discourses wee may vse them as the Israelites did the Philistines forges for our necessity and descend vnto them for a while to sharpen our tooles The which course in our conferences I doe not commend as most excellent in it owne nature for it were to be wished that wee were so spiritually and heauenly-minded that our hearts might be at all times euen rauished with delight when wee are exercised in high and holy meditations and speeches or bringing them to their full effect in our workes and actions but I onely allow it as lawfull and well agreeing and suteable to our present estate full of frailty and infirmitie Vnto which hauing respect I will conclude this point with this one caueat that neither in matters appertaining to Religion nor ciuill wisedome we doe in these
but to cause heart-burning and alienation of affections strife and contention that so for the present he may keepe out all profitable conferences about sanctification and the maine points of Christian Religion and at length may breake off all such meetings when as men finde by experience that little or no good commeth of them And with him ioyneth the world and worldly men to hinder these conferences not onely by offering earthly things vnto vs for the subiect of our speech but also by interrupting vs when wee haue entred into any good conference by speaking of worldly matters that so they may diuert our speech from going on in any Christian discourse Vnto both which our enemies our corrupt flesh is ready to betray vs which is soone weary of spirituall and heauenly things because it findeth no taste or sauour in them and is neuer satisfied in thinking and speaking of things worldly carnall and sensuall as best rellishing to our corrupt and fleshly appetite A second cause is because we are not mortified in our loue to the world nor haue our hearts and affections weaned from it For if they like good instruments were well in tune they would vtter by our tongues heauenly harmony but doting as they doe vpon worldly vanities it is no maruaile if out of the abundance of the heart the mouth speaketh and if the chiefe fountaine being defiled there issue from it the polluted streames of vnprofitable discourses A third cause is our too little loue of spirituall heauenly things for if our hearts were set vpon them as our chiefe treasure we would take delight to be still talking of them If they were our chiefe comforts and cordials to cheare our hearts so as they could with delight exercise themselues with Dauid in meditating on them day and night then would they also be sweeter to our mouthes then the honey or the honey-combe Neither Psal 119. would our tongues be so vnready and barren of words when we come to speake of holy things if our hearts and affections were set vpon them for as the Diuine Philosopher among the Heathens obserued Loue maketh euen those which are rude of speech eloquent when they speake of the things beloued Lastly our great ignorance of holy and heauenly matters ioyned with a pernicious feare and shame lest by our speech wee should discouer it to our disgrace is one speciall cause which hindreth these conferences For such is the pride of mens hearts and their small esteeme of these spirituall treasures that they had rather remaine penurious then discouer their pouerty and empty of all grace by neglecting the meanes whereby they might bee replenished then that men should take any notice of their emptinesse to hide their wounds rather then to lay them open that they might bee cured and like foolish and beggerly Shop-keepers they content themselues with a vaine shew and with painted papers stuffed with straw or rags rather then they will vse any spirituall trading with others or lose the name and opinion of wealthy men by taking vp such wares as they want §. Sect. 5 That Christian and religious conferences are exceeding profitable But that wee may breake thorow all these difficulties and remoouing these causes of hindrance bring these neglected holy conferences into more vse let vs consider that they are exceeding profitable first for the increasing of our knowledge in spirituall and heauenly things when wee bring all wee know as it were to a common stocke out of which euery one may take that which best fitteth him for his particular vse and supply his defects out of others abundance they in the meane time hauing neuer the lesse And as it is a singular benefit vnto euery one of any Trade or Mystery when they haue their common Halls where they may meete together and conferre of the best courses for the managing of their affaires seeing it doth not onely much improoue their skill but also further them greatly in all good proceedings so doth it exceedingly aduantage vs in our spirituall trading both for the increasing of our knowledge and furthering of our practice when as wee often meete together and conferre of those things that belong to our Christian profession For it doth not onely improoue and better our iudgements by communicating with others in all that they know but also inflame our hearts and affections with the loue of spirituall things when as we stirre vp Gods graces mutually in one another and like coales which are heaped vp together not onely preserue the heate of the loue and zeale which is kindled in vs and would coole and die if wee were scattered from one another but also inflame those which are next vnto vs with our heate which being set on fire will also kindle those who are neere vnto them In which regard that of the Wise man is truely verified The lips of the righteous feede many but Pro. 10. 21. fooles who refuse all communion and fellowship with them die and perish for want of wisedome And as it is a singular meanes to inlighten our minds with the knowledge of the truth and to inflame our hearts with the loue of it so also to make vse of all wee know and affect by our holy practice when as by our mutuall exhortations we incourage and stirre vp one another vnto new obedience and to performe all good duties of a Christian life and helpe both our selues and others with such good counsels and directions which being obserued will make the wayes of holinesse and righteousnesse easie familiar and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences and of what great moment the vse or neglect of them is for our saluation or damnation Neither are wee with the common sort to esteeme words as winde or if we doe such a winde as will bring great profit or hurt either much furthering vs towards the Hauen of happinesse or like a tempestuous storme blowing vs vpon the rockes of perdition For the Wise man saith A mans belly shall Pro. 18. 20 21. be satisfied with the fruit of his mouth and with the increase of his lips shall hee be filled Death and life are in the power of the tongue and they that loue it shall eate the fruit thereof And as he expoundeth himselfe in another place A Pro. 13. 2. man shall eate good by the fruit of his mouth namely if his tongue vttereth good things but the soule of the transgressours shall eate violence And our Sauiour hath taught vs that we shall be called to account for euery idle word Mat. 12 36 37. at the day of Iudgement and that by our words we shall be iustified and by our words we shall be condemned Finally let vs remember how faithfull in this kind the wicked are in the deuils seruice being neuer weary in vttering such speeches as are vaine and vnprofitable or hurtfull and pernicious and let this make vs ashamed of our negligence if
together with vs and so by his wise and powerfull prouidence guide and prosper all our indeuours as that they shall wholy tend to his glory and our good For thus performing our dutie he will double and redouble his fauours vpon vs blessing our seruants and children for our sakes and vs for their sakes by causing all their labours to prosper in their hands as wee see in the example of Abrahams seruant Iacob Ioseph Gen. 24. 52 56. Gen. 30. 27. 39. 3 22. Act. 10. 2 7 23. and the Souldiers and seruants of Cornelius who being trayned vp in the feare of God either by their masters or their own parents prospered in their proceedings and so brought a blessing vpon them the whole families Whereas contrariwise the neglect of these religious duties bringeth Gods wrath vpon the gouernours those likewise that belong vnto him according to that of the Prophet Powre out thy fury vpon the heathen that Ier. 10. 25. know thee not and vpon the families that call not on thy Name Lastly it would bee a notable incouragement to make vs diligent in performing these religious duties in our families if wee would but consider that wee should heereby bee speciall meanes of gayning many vnto Christ which shall heereafter bee the Crowne of our reioycing that wee shall much more comfortably trauell in the way of holinesse and righteousnesse and in our tedious pilgrimage towards our heauenly home when wee goe not aboue but haue those that belong vnto vs to beare vs company who will be ready at hand to assist vs in our iourney to admonish vs when wee are going out of the way to keepe vs from falling and when we are falne to put to their helping hand for the raising of vs vp againe and to fight on our side against those spirituall theeues that come to rob vs of the rich treasures of Gods graces and the malicious enemies of our saluation when they incounter vs in the way that they may foyle vs in the fight or force vs with their fury to desist from our course and to returne backe againe into the wayes of sinne and death Finally that we shall with vnspeakeable ioy and rauishing comfort appeare before the Lord at the latter day when being accompanied with those who hauing beene by God committed vnto our charge we haue carefully gouerned and guided in the wayes of saluation we shall resigne and re-deliuer them vnto God to be crowned with the same happinesse which our selues shall inioy saying with our Sauiour of our families as he of his Church Behold mee and Heb. 2. 13. the children which thou hast giuen me which will infinitely more reioyce our hearts at that day then if hauing beene Monarchs of the whole world we should haue left it to our posterity as an inheritance after vs. §. Sect. 3 That it is the dutie of housholders to catechize their family and of the causes why it is neglected Now that wee may thus nurture our familie in Gods feare and trayne them vp to the performance of all religious and Christian duties as prayer singing of Psalmes reading the Scriptures holy conferences and such like of which wee haue already spoken there is required first that we instruct them in the knowledge of God and his will and secondly wise gouernement whereby they may be moued and drawne to put in practice and make an holy vse of all that is taught and learned for the right informing of their liues Concerning the former it is the duty of parents and gouernours of familyes that they instruct and catechize their children and seruants in the true knowledge of God and in the maine principles of Christian Religion which though it be a most necessary and profitable dutie to bee performed of all yet is it in these dayes exceedingly neglected of the most as a thing needlesse and not belonging vnto them Of which neglect these seeme to bee the chiefe causes first the profanenesse of mens mindes and contempt of religion which maketh them thinke this one thing so necessary in Christs iudgement to bee in theirs Luke 10. 42. of all things most vnnecessary and that whereas knowledge in all other professions is required in some perfection some little smattering or a bare shew is sufficient in the profession of Christianity which notwithstanding as farre excelleth them as the soule the body or heauen earth Secondly An erroneous iudgement whereby they perswade themselues that though this knowledge bee necessary for all yet that the dutie of instructing their familie in it belongeth not at all vnto them but vnto the Ministers onely Thirdly their ignorance which disableth them vnto it being such as the Apostle complaineth of who when for the time Heb. 5. 12. they ought to be teachers yet had neede to bee catechized themselues in the first principles of Religion and to be fed with milke rather then strong meate Which is accompanied with a carnall shame of bewraying it to their inferiours Fourthly A much more impious shame to be noted of those who are as bad or worse then themselues for men too precise and forward in things not pertaining vnto them The last and chiefest cause is worldly-mindednesse whereby men are wholy taken vp with earthly affaires so as they haue neither leysure nor pleasure to follow spirituall exercises which so farre preuaileth with many that they not onely neglect this dutie themselues but also will not suffer those who are vnder their charge to be taught by others First because they would not haue them more wise or religious then themselues Secondly because they imagine that they would bee lesse pliable to vniust courses for the getting of vnlawfull gaine and that being more intent to Gods seruice they would become lesse diligent in the seruice of the carthly Mammon Lastly because they cannot indure that any time should be spent in religious duties as thinking all lost which is not spent in worldly imployments and consecrated to their earthly Idoll of gaine and profit Yea this dutie of catechizing is not only neglected of houshold gouernours but also of Ministers not onely such as are either idle or insufficient to teach the people but likewise of many who are otherwise able and diligent And that first because they consider not the profit and necessity of this excellent exercise Secondly because they suppose that it is not pleasing and plausible to the people And lastly because they thinke it too meane a subiect for their great learning and eminent gifts But let such in the feare of God consider not what they are able to teach but what the poore people committed to their charge are able to learne and that they must like nurses giue vnto their children not the best and strongest meate but that which they finde by experience the fittest to nourish them Let them remember Christs charge to feede the tender Lambes as well as the stronger sheepe and the Apostle Iohn 21. 15. Pauls practice
and example who chose rather to speake fiue words 1. Cor. 14. 19. with vnderstanding that he might teach others then ten thousand words in an vnknowne tongue and fitted his speech vnto those which were babes in Christ and fed them with milke and not with stronger meate because 1. Cor. 2. 2 3. they were not able to beare it becomming vnto the weake as weake that Chap. 9. 22. hee might gaine the weake and all things to all men that he might by all meanes saue some Finally that Salomon himselfe who excelled in all learning and wisedome stooped to the capacity of the meanest and fitted his Pro. 1. 4 5. speech that not onely the wise in heart might increase in learning but also that the simple might attaine vnto wisedome §. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing First because it is Gods Commandement And thus haue wee shewed the causes of the great neglect of this holy exercise Let vs in the next place consider of some reasons which may reforme it and perswade all sorts of men to put it in practice with more diligence The which may be reduced vnto two heads as respecting either gouernours of families and Ministers who are to giue instruction or inferiours in the family as children and seruants and people in the congregation that they may giue themselues ouer to bee instructed by them The former sort may be perswaded by these reasons First because it is Gods Commandement that parents and gouernours of families should teach and catechize their children and seruants not onely instructing them in the knowledge of Christian Religion but also requiring an account of them by way of questions and answers how they haue profited by their teaching for the increasing of their knowledge Thus the Lord requireth of the people of Israel that they should not onely themselues remember and lay vp in their hearts his words and workes which they had heard and seene but also that they should teach them their sons and Deut. 4. 9. 6. 7. Exod. 12. 26. their sonnes sonnes And in another place These words which I command thee this day shall bee in thine heart and thou shalt teach them diligently vnto thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Psalmist saith that God established a Testimonie in Iacob and appointed a Law in Israel which he coÌ„manded their fathers that they should make them known Psal 78. 5 6. vnto their children c. But if parents neglect this dutie Ministers are tyed to performe it both by Christs precept who inioyned them to feede his Lambes as well as his Sheepe and also by his example seeing his care extended to little children whom hee would haue to come vnto Marke 10. 14. him and also in his childhood submitted himselfe to this ordinance of God though he were replenished with all diuine wisedome and more fit to teach then to be taught of others and sitting as it is probable among the cathecumenoi which came to be catechized heard the Doctours and Luk 2. 46. asked them questions Now Christs examples in holy duties are our instructions according to that I haue giuen you an ensample that you should Joh. 15. 13. The second reason drawne from the loue of parents doe as I haue done to you The second reason is drawne from the loue of parents towards their children and of pastours towards their flocke which ought to extend vnto the soule more then to the body as being much the more excellent part And therefore if they prouide for their bodies all things necessary as food clothing houses lands how much more should they be carefull for the nourishment of their soules which if they neglect they shew plainly that their loue is carnall and but to the halues louing onely the worse part or rather none at all For Godlinesse is the chiefest 1. Tim. 6. 6. and 4. 8. gaine and is profitable both vnto body and soule for all things hauing the promises of this life and of that which is to come §. Sect. 5 Other reasons inforcing the former duty The third reason is taken from the consideration of their naturall pronenesse vnto euill euen from the brest as experience teacheth which by Prou. 22. 6. nunc adhibe puro pectore verba â—â—cr nunc te melioribus offer Quo semel est imbutarecens seruabit odorem Testadiu Horat. ad Lollium epist lib. 1. ep 2. wholesome and timely instruction is to bee preuented that being first seasoned with this precious liquor of true Religion and sauing knowledge they may retaine the taste and sauour of it to the end of their dayes According to Salomons counsell Traine vp or as the word signifieth Catechize a child in the way that he should goe and when he is old he will not depart from it Vnto which if we adde their readinesse to relapse into their naturall corruptions if by wholesome instructions they bee not daily confirmed and strengthened in good courses and how soone sinne will grow to a custome and bring them to an habite of wickednesse from which they can hardly afterwards be reclaimed wee shall easily vnderstand the profit and necessity of this exercise Fourthly the desire that children and seruants should performe their duties to their parents and gouernours should make them carefull in the first place to teach them Religion and the true feare of God For if this be not the foundation all other obedience is false and counterfeit seeing they who yeeld it are onely tyed vnto it in the carnall bonds of feare and rewards and therefore it quite ceaseth when they cease Neither will any with an honest heart and good conscience performe it if it rise not out of loue and obedience towards God but with respect of persons selfe-loue and such other sinister and by-respects Fifthly the care which euery Christian should haue to propagate the Church of God should mooue them to this duty seeing God is thereby glorified when as his Kingdome is inlarged and aduanced for as the Wise man saith In the multitude of a people is the honour of a King Now Prou. 14. 18. this is most reasonable that God who created our children should be honoured by our consecrating of them vnto his seruice and that wee should re-deliuer them vnto him who first gaue them vnto vs seeing they are his by a double right both of creation and redemption and also chalenged 1. Cor. 6. 20. Psal 127. 3. by him as his owne right and heritage Sixthly this may moue vs vnto this duty if we consider that the time of youth is most seasonable for instruction seeing then like waxe they are most apt to receiue all impressions of good or euill and also to retaine them when they are receiued And therefore let it be the care of all
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
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
delight in vs. Secondly we must heare it not as the word of man but as it is the Word of God by which wee shall one day bee iustified or condemned Thirdly wee must hunger after the sincere milke of Gods 2 Cor. 5. 20. Luk. 10. 16. 1. Pet. 2. 1 2. Word without the mixture of humane traditions carnall eloquence and worldly wisedome that we may grow vp thereby Fourthly wee are to heare with all attention hauing our eyes fastened vpon the Teacher and hanging vpon his lips as the child vpon the mothers brest like the hearers Luk. 4 20. and 19. 48. Nehem. 8. 3. Act. 20. 7. of our Sauiour Christ to which end wee must carefully banish all worldly cogitations and wandring thoughts and also all drowzinesse and sleepinesse seeing we would not so heare our equals and much lesse our superiours Fifthly we must heare with alacrity and cheerfulnesse and shake off all dulnesse and carnall wearinesse which makes no part of the Sermon pleasing but the conclusion onely Sixthly wee must heare with all due reuerence the Word as being the Word of God and not of man as from him and before him in whose presence the hils and mountaines shake and tremble Seuenthly with all humility submitting our selues vnto it as vnto the Scepter of Gods Kingdome to bee ruled and directed instructed and reproued by it and not rebell against Gods holy ordinance and repine and rage against our Teachers when they touch our consciences to the quicke and sharpely reproâ—e vs for our sinnes Lastly we must heare the Word with faith and a good conscience giuing credit Heb. 4. 2. vnto all the parts of it as well threatnings as promises and applying all to our owne vse with an earnest desire to profit by it and to lay it vp in the closet of our hearts that we may not be forgetfull hearers and like leaking Heb. 2. 1. and riuen vessels that will hold nothing §. Sect. 3 Of duties to be performed after the hearing of the Word After the hearing of the Word two duties are to be performed The first is that publikely in the Church we ioyne with the Minister in giuing praise and thankes vnto God for his mercy towards vs in feeding our soules with the bread of life and for the liberty he hath giuen vs to come in peace and safety into his holy Assemblies to heare vs speake vnto him in our prayers and to speake vnto vs by his Minister and Ambassadour and that priuately at home at least in some short manner wee renew our thankesgiuing and desire the Lord to write that which we haue heard in our hearts by the finger of his Spirit and to make it effectuall for the inriching of our hearts with sauing grace and the strengthening of vs to all holy duties And if our memory ability and gifts will serue it is profitable for vs and acceptable to God if we can frame our prayer according to that which we haue heard confessing those sinnes which haue been reproued bewailing those wants which haue been discouered desiring those graces which haue been commended vnto vs or praising God if we already haue them and desiring grace and spirituall strength that we may performe those duties vnto which wee haue been perswaded and exhorted The second duty is that we lay vp that which we haue heard in our hearts and memories that we may practise them in our liues For as it is not enough to haue good seed sowne in our grounds if wee doe not couer it that it may take root but let the fowles of heauen take it away nor to feed vpon wholesome meate vnlesse we retaine it in our stomackes that it may be digested and like good nourishment applied to all the parts of the body so it will little auaile vs to heare many Sermons and neuer thinke more of them after we are gone out of the Church and to receiue this spirituall food with greedy appetites if we keepe it not but presently cast it vp againe out of hearts surfetted with worldly cares and clogged and cloyed with the grosse humours of our sinfull lusts The which as I am perswaded is one chiefe cause why the most euen amongst diligent hearers haue after so long inioying the light of the Gospell so little profited either in knowledge or holy practice namely because they haue been so carelesse in keeping what they haue heard and haue put this spiritual treasure into broken bags and this precious liquor into riuen vessels Now the meanes to retaine and imprint the things which we haue heard in our hearts and memories is first to loue regard and set our hearts vpon them for euen old men as we say who are weakest in memory doe yet retaine those things which they most affect The second is that wee heare the Word with diligent attention obseruing the method of the Teacher and how he proceedeth from poynt to poynt fastening the former poynt in our mindes by casting our eye backe vnto it when as hee is leauing of it and proceeding to another For as it is not possible that the fault of the first concoction should be amended in the second seeing euery part and faculty is wholly taken vp about its owne proper worke so is it no more possible that we should remember that which wee neuer minded or that the memory should bring forth that which the vnderstanding neglected to lay vp by due attention and obseruation And therefore the Apostle telleth vs that we ought to giue the more earnest heed to the things wee heare Heb. 2. 1. lest at any time we should let them slip Thirdly this may make vs rub our memories and make vs carefull to imprint in them the things which wee heare if we consider that our diligent hearing of the Word will not make vs happy vnlesse we also retaine it in our memories and practise it in our liues for so the Apostle Iames saith that if we looke into the perfect Law of Iam. 1. 25. liberty and continue therein being not forgetfull hearers but doers of the worke we shall be blessed in our deed And the Apostle Paul limiteth the promise of saluation made vnto the preaching and hearing of the Word to the condition of retaining it in our memories I declare saith hee vnto you the 1. Cor. 15. 1 2. Gospell which I preached and ye receiued by which also ye are saued if you keepe in memory that which I preached vnto you Fourthly wee must vnto our hearing adde meditation which is a notable meanes of imprinting it in our hearts and memories Fifthly wee must conferre with others that they may helpe vs where we are wanting and we them where they haue failed Sixthly Gouernours of families may helpe themselues and those which are committed to their charge for the better vnderstanding and remembring of what they haue heard by repeating the chiefe poynts of the Sermon after they are come home by strength of their memory or
seruant haue securely gone on in their sinnes and haue vtterly neglected the spirituall watch hoping that the Masters comming was farre off wee would be mooued heereby to shake off all carnall security and thinke no care and diligence too great in keeping this watch that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes which if we carefully vse will much helpe vs in keeping this watch But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse seeing when we haue done all we can wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse and intermit our watch but seeing if the Lord the great Watchman of Israel who neuer slumbreth nor sleepeth doe not watch ouer the house of our earthly Tabernacle and City Psal 121. 2. Ps 127. 1 2 3 4. of our soules all our watching is but in vaine let vs often and instantly pray vnto him that hee will continually watch ouer vs and inable vs with his Psal 141. 3. grace and holy Spirit to watch ouer our selues and waite vpon him knowing assuredly that if hee giue ouer his watch and leaue vs to our owne we shall soone be ouertaken of carnall security and fall into the dangerous Lethargy of sinne and death CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise §. Sect. 1 The reason why it is heere handled THe second priuate meanes whereby we are inabled vnto the duties of a godly life is Meditation For howsoeuer reading of the Word and of other holy writings doth goe before it in order of nature because it inlighteneth the minde and teacheth vs how to meditate and also prepareth and ministreth vnto vs matter of Meditation the which must be first knowne before we can thinke and meditate vpon it or make vse of it by working it vpon our hearts wills and affections yet seeing it is an action done by our selues alone and the other is a duty which may and ought to be performed both by our selues and others with vs I will reserue the handling heereof till I come to intreate of the resâ— which are in this respect of like nature Concerning Meditation it is so much beaten vpon and thorowly handled already both by more ancient Writers and also moderne who of later times haue spent much study and paines about it and whose Mr. Rogers Practice of Christianity herein excellently inlarged in the abridgeing Art of Meditation by D. Hall workes are extant both in our owne and â—â—her languages that it might well haue saued me a labour this Treatise now beginning to swell aboue the bounds and bankes which in my 〈◊〉 intentions I had prefixed vnto it Yea so exactly sweetly and sauourly is it handled in a compleate Treatise purposely written of this Argu 〈…〉 e who in his kind leaueth all others farre behind him be 〈…〉 Physician for the soule that he is able by his Art to ioy 〈…〉 eloquence with holinesse wit with spirituall wi 〈…〉 â—holesome Physicke and euen purging Medicines as 〈…〉 s taste as banketting dishes that I should haue beene 〈…〉 quite discouraged to haue written as it were an Iliads after 〈…〉 any thing of this Argument did not the necessity of perfecting â—hiâ—â—reatise impose it vpon me in which being â—n essentiall member It could not haue beene wanting without a maime In which regard rather then I would leaue the Reader in his studious course to a new disquisition I haue made bold with this learned Authour to borrow some materials for my building of him who is so rich to lend and to inrich my Cabinet with some of his Iewels though set out after an homely manner in mine owne foyles seeing these spirituall treasures are of such a nature that community hindreth not propriety and he that lendeth hath neuer the lesse §. Sect. 2 What Meditation is how it differeth from other exercises of the mind But that we may proceed to our purpose Meditation in a generall signification is nothing else but to thinke aâ—â— consider of any thing often and Meditari nil aliud est quà m multoties rem aliquam considerare Th. Aquin. seriously And as we heere more strictly â—â—ke it restraining it to a speciall subiect Meditation is a religious exercise of a Christian wherein he purposely applyeth his minde to discourse diuersly vpon some diuine subiect spirituall or heauenly that heereby hee may glorifie God and further his owne saluation by improouing the light of his vnderstanding increasing the sanctity of his heart and affections and the better inabling him vnto all duties of a godly life The which description in some sort both shevveth the nature of Meditation and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it For it differeth from cogitation vvhich is but a simple act of the minde thinking of its obiect slightly and ouerly and so leauing it whereas Meditation is more aduised and serious and reflecteth its light vpon the heart will and affection to direct them in their choyce both in chusing and imbracing that which is good and the refusing and abhorring of that which is euill It differeth also from consideration which is exercised in deliberating about some thing doubtfull true or false good or euill that discerning it aright we may know whether to take or leaue it but Meditation is conuersant about things in some measure knowne in the vnderstanding that by this further discourse of reason they may not onely bee better knowne but also that this knowledge may reflect vpon the will and affections and be made more effectuall for our vse in the well ordring of our liues It differeth also from Prayer in that howsoeuer both are the speech of the minde yet in that we speake to our owne soules but in this we speake directly to God himselfe Notwithstanding there is such affinity betweene them that in the Scriptures they are both signified by the same word and often taken the one for the other For they haue both for the most part one subiect-matter and both alike effectuall for the obtaining of all things needfull seeing whether we confesse our sinnes vnto God or acknowledge our wants or craue supply in a Meditation directed to our owne soules or in a prayer to him he alike heareth both and is alike ready to satisfie our desires in 〈…〉 soeuer they are presented vnto him Neither doe wee conf 〈…〉 lay open our wants for his better information to 〈…〉 e already but that wee our selues may take notice 〈…〉 g to a more thorow sense and feeling of them m 〈…〉 amed with feruent desires to haue our sinnes pardone 〈…〉 wants supplied which are no other then prayers in his estima 〈…〉 what forme soeuer they are expressed Finally howsoeuer in nature â—â—ere is
small difference betweene Meditation and Contemplation yet as the Schooles define it there is some in degree Meditation being an exercise of a lower and meaner nature within the reach of all Christians which will put out their hand vnto it Contemplation more high and heauenly fit only for such as by long exercise haue attained to much perfection That exercised about any spirituall obiect not onely originally in the vnderstanding but also imaginary and brought vnto it by the Ministery of the senses as the creation of the world the death and passion of Christ and such like but this about things chiefly intellectuall sublime and heauenly as the nature and attributes of God the Trinity of persons in Vniâ—â— of essence the ioyes of heauen and others of like nature Finally it is an exercise which of the most is performed with much difficulty because of their weakenesses and want of vse being hindred in their spirituall flight by hauing the waight of earthly cares and distractions as it were hanging at their heeles and the wings of their soules somewhat besmeared with the lime of worldly vanities but this of great Proficients who by much practice haue brought their Art into an habit and are able with ease yea with much pleasure and delight to soare with the Eagle an high pitch in their heauenly thoughts and to spend heerein great part of their time not stooping towards the earth but when they are forced by naturall necessity which being satisfied and their bodies and mindes somewhat refreshed they doe as weary of the earth raise vp their soules and renew their wonted flight §. Sect. 3 Of the efficicient cause or person who is to meditate The efficient cause or person who is to performe this exercise is the Christian onely and the man regenerate for holy things must not bee Hag. 2. 13. touched with prophane hands seeing they doe not sanctifie them but are polluted with their vncleanenesse Neither can they that are dead in sinne doe the actions of the liuing and are so farre from performing this holy duty in any acceptable manner that they are not able so much as to thinke a good thought Neither is it enough that we be once purged from their guilt and punishment in our iustification by the death and bloodshed of Christ applyed by faith or that we be freed from the corruption of sinne in the first acts of our sanctification but seeing wee doe daily renew our sinnes and thereby defile our soules and bodies we must daily clense them by renewing our repentance and not presume to vndertake this holy worke liuing and lying in our spirituall defilements but we must wash our soules as sometimes the Israelites their clothes before we presume to approach vnto this mount of Meditation wherein God hath promised to be seene and to clense the Tables of our hearts with the teares of true contrition before we goe about to haue any holy impressions written in them And seeing sinne like a thicke cloud doth dimme and dazle the eyes of our mindes so as we cannot see holy and heauenly things wee must first dispell them by vnfained repentance before we can receiue any comfort of diuine and heauenly light And being to entertaine our Bridegroome Christ in his spirituall presence into our hearts as it were into our houses and to solace our soules in a more heere communion and familiarity with him we are first to purge them from all noysome defilements which will make our company lothsome vnto him and though wee cannot so sufficiently purifie them that they may bee worthy to entertaine so pure and holy a ghest yet at least in a sincere affection let vs labour to doe the best we can that it may not appeare to be a fault of negligence but of our spirituall pouerty and impotency which disableth vs to giue him any better welcome The formall cause of this exercise is a serious cogitation or intentiue deliberation Neither is this worke of the Lord to be done negligently and slightly letting the reines loose to our cogitations that they may wander whither they list but wee are to intend the whole powers of our mind vnto it and to set them strictly to this holy taske not suffering them to wander abroad whither they please but to apply themselues to that which they haue vndertaken vntill they haue brought their worke vnto some good perfection The subiect-matter of our Meditation is something diuine spirituall and heauenly vnto which our thoughts for the time it lasteth are to be restrained and not suffered to wander after or to intermingle with them any worldly things The finall causes or ends of it are the glory of God and our owne saluation both which are aduanced when as wee handle after an holy manner in our Meditations some such holy and spirituall matter as may tend to the bettering of our iudgements and increase of our inward sanctity by working in our hearts the loue and feare of God zeale and deuotion in his seruice an vtter hatred of sinne and a sincere purpose to please him in all things and to glorifie his Name by performing more carefully and conscionably all the duties of a godly life §. Sect. 4 That Meditation is an exercise which belongeth to all Christians And thus we see generally what Christian Meditation is and the causes of it the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces and of strengthening vs to the duties of a godly life is not to be appropriated vnto any one profession or sort of men which were a dangerous Monopolie tending to the inestimable preiudice of the Christian Common-wealth when such a singular commodity as is profitable for all is ingrossed into the hands of some few but is to be laid out in common to all the faithfull who are any way interessed in grace or godlinesse Neither ought any sort or sexe to thinke that they are exempted from this exercise vnlesse they thinke themselues so strong in grace that all meanes of spirituall growth are needlesse or so weake and impotent that they hold them boot lesse seeing such exemption is no prerogatiue but a disfranchisement at least in part of their spirituall freedome and a losse of a singular priuiledge which the Lord in that great Charter of his Couenant made in Christ hath granted vnto them For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it or in their mouthes to talke of it but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34. hearts that they may continually thinke and meditate vpon it Yea hee hath not onely left it vnto vs as a gracious liberty which we may take and leaue at our pleasure but hath strictly imposed it vpon all his people as a necessary duty These words which I command thee this day shall be in thine Deut 6. 6 8.
it and haue a plaine example to leade vs as it were by the hand and to inable vs to frame the like vpon other occasions The reasons may be reduced to the same heads which I propounded in the generall consideration of this duty all which doe specially and chiefly belong to this kind of meditation as being aboue the other much more excellent profitable and necessary For if it bee a priuiledge of excellency to come into Gods sight then much more for some good time to continue and conuerse with him if wee may thinke our selues highly aduanced if we may for the least moment be admitted into his presence and suffered to salute him then how much rather when we may be permitted to haue free conference with him and our soules in his presence But as it is truly said of all things excellent that they are also hard and difficult so may both these be truly verified of this exercise then the which as no other is more excellent prayer and contemplation excepted which exceed in some degrees in the same kind so there is none besides them of greater difficulty First in that our corrupt nature is not more auerse vnto any other duty both because we take our whole delight in things that are connaturall and subiect to the senses and our mindes are soone tired with meditating seriously vpon those things which are meerly intellectuall and abstracted from the senses and also because our carnall hearts which take their chiefe pleasure and contentment in thinking vpon and affecting worldly things are ready to murmure and repine when they are restrained of their liberty and kept hard to this spirituall taske and to breake loose and fly out euery hand-while that they may roue and wander after their wonted delights Secondly because in other spirituall exercises as hearing the Word reading and conferring with others we haue but to deale with men as we conceiue it at least in respect of immediate actions obiects and intercourse which wee performe with greater alacrity because the senses are exercised in them about outward things But in this exercise of meditation wee are soone wearied as the senses exercized about excelling obiects both because the subiect matter about which we discourse in our minds is spirituall and heauenly and also because vve cast vp our accounts lay open our sinnes search out our vvants and vveaknesses seriously examine our hearts hovv vvee haue behaued our selues in the doing or neglecting of our duty and laying them naked before God without all hypocrisie confessing our sins of which we finde our selues guilty accusing our selues where wee are faulty discouering our wants and weaknesses wherein we are defectiue all which are not done before our equals but before the glorious King of heauen and earth as malefactors before their Iudge whose might and Maiesty soueraignty and power of life and death may iustly ouer-awe vs. The which difficulties notwithstanding must not so much discourage vs from this exercise as the excellency must incourage vs to vndertake it with so much the more strong resolution and earnest indeuour §. Sect. 4 The singular profit of ordinary meditation To which purpose let vs further consider that as this kind of meditation is aboue all other most excellent so also it exceedeth in vse and profit For it is the spirituall food of the soules by which they liue and thriue in all sauing graces and are strengthened vnto the performance of all Christian duties It weaneth our soules from the world and worldly vanities and sequestreth and appropriateth them to religious vses More especially it inlighteneth our vnderstanding and maketh vs in discoursing of spirituall things to see them much more cleerly and perfectly for as wee are wont to say of our bodily parts and members Vse them and haue them because their exercise is the meanes to continue their health and increase their strength so may it also be truly said of the inward faculties of the soule the vnderstanding and discourse of reason which if they bee vsed grow more strong and vigorous but if we accustome them to sloth and idlenesse they will soone languish and waxe faint and weake in their functions and operations Now by this inlightening of the mind wee come to a more cleere knowledge of God and Iesus Christ whom to Joh. 17. 3. know is life eternall By it we vnderstand more perfectly his Word and will in which respect meditation may be fitly called the hearts commentary and are thereby guided in the way of his Commandements For if by meditation we bind them continually vpon our hearts when wee goe they Pro. 6. 22 23. shall leade vs as the Wise man speaketh By it also we attaine vnto the true knowledge of our selues and of our owne hearts which are so deceitfull that they cannot otherwise be well discerned For as our Sauiour hath Mat. 12. 34 35. taught vs such as the thoughts are such also is the heart such as the streames are such likewise is the fountaine from which they spring And therefore euill thoughts doe argue an euill heart euen as contrariwise good thoughts and holy meditations doe shew that the heart is good also For howsoeuer our words and workes are liable to much hypocrisie because in them we may often aime at worldly respects and to approoue our selues vnto men rather then vnto God yet it is not so with our thoughts which are onely knowne to God and our owne consciences and not subiect to the view and censure of any other By it wee come to the knowledge of our manifold corruptions and the malignity of our natures and to discerne the blindnesse and worldlinesse of our mindes the peruersenesse of our willes the security and hardnesse of our hearts and innumerable other vices and corruptions which otherwise would bee vnknowne vnto our selues euen as they are now vnknowne to others Yea by this disquisition we doe not onely finde out this noysome filth and heapes of vncleannesse as it were in secret corners but also are set aworke to vrge out of our hearts and mindes these wicked thoughts and filthy lusts which would otherwise like pernicious humours in the body lye lurking in them and bee the causes of our soules sicknesse and innumerable euils and being emptied of these wicked thoughts and noysome lusts wee are heereby mooued and stirred vp to replenish our mindes and hearts with heauenly cogitations and holy desires and when wee haue admitted them to hold them fast that the other may not returne and recouer their possession Moreouer by this Meditation our memories are exceedingly strengthened and made faithfull Registers of good things Our consciences are preserued pure when as heereby wee are kept from falling into any knowne sinne or if wee haue falne through infirmity doe not lye in it but purge away these spirituall defilements by faith applying vnto them the blood of Christ and by rising out of sinne through vnfained repentance Our iudgements likewise heereby are much improoued
displeased our gracious God and louing Father we may with the Publicane cast downe our eyes vpon the earth as not worthy to looke vp vnto heauen and smite our brest as lamenting the corruptions that are therein contained When we offer vnto God the sacrifice of praise and thanksgiuing humble hearts and holy desires and beg in the name of Christ with confidence the benefits which he hath commanded vs to aske and hath promised to giue we may lift vp together with our hearts our eyes and hands towards heauen from whence we expect to receiue the things we aske with the hand of faith When our hearts are rauished with the apprehension of Gods gracious promises and the sweet and delightfull feelings of his loue and assured hopes of those inestimable ioyes which he reserueth for vs in heauen we may hold vp our Luk. 21. 28. heads with comfort and reioycing as our Sauiour speaketh eleuate our hearts towards that place whither our bodies and soules shall one day triumphantly ascend and with Abraham testifie vnto our owne soules and Gen. 17. 17. God the Author of them these rauishing comforts with secret smiles and outward cheerefulnesse of our face and countenance seeing these inward feelings of Gods loue are better then wine to glad the heart and this vnction of the Spirit with these diuine consolations do make the countenance Cant. 1. 1. more cheerefull then the choysest oyle Psal 104. 15. CAP. XVIII Of our entrance into Meditation by due preparation §. Sect. 1 That this preparation is necessarie and wherein it consisteth ANd so I come from the circumstances to intreate of the exercise it selfe In which I will consider first the ingresse and entrance into it then the progresse and manner of proceeding in it and finally the egresse and conclusion of it The ingresse or entrance consisteth in a due preparation which the gloriousnesse and Maiesty of Gods presence before whom this action is to bee performed the important waight of the duty to bee done the profit and necessity of doing it well and our owne frailty and imbecillity wants and weakenesse auersenesse and great indisposition to this high and holy exercise doe necessarily require For if wee dare not without due preparation approch into the presence of an earthly king to deale with him about such waighty businesse as importeth vs no lesse then our whole estates yea our liues themselues how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth about such important affaires as concerne our spirituall estates and the euerlasting saluation of our soules vnlesse before-hand wee be duely prepared And if we cannot hope to make any good musicke vnlesse we first string our Instruments and put them in good tune so neither shall wee euer be able to make any harmonious melody in Gods hearing vnlesse we duely prepare all our powers and parts and put our minds and hearts our wills and affections in good tune and prouide spirituall Songs and diuine Ditties as the subiect matter of our Musicke about which we are to exercise our Art and skill In which two points our preparation chiefly consisteth For either it is taken vp in preparing and fitting our persons for this exercise or in prouision of profitable matter as the subiect of our Meditation In the former respect besides that generall preparation before spoken of by renewing of our repentance that we may not come polluted with our sinnes into so holy a presence nor touch such pure things with vnwashed hands wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body And first we must come with prepared minds and vnderstandings both in respect of their illumination and intention For before wee can meditate aright our minds must be inlightened by Gods Word and holy Spirit that we may vnderstand in some measure the matter on which we are to meditate with the causes effects properties and circumstances of it without which wee cannot at all performe it Neither must this knowledge bee onely in speculation and theorie but also a fruitfull sauing knowledge which sanctifieth the heart and worketh it and all other parts to an holy practice without which this exercise cannot be done profitably and as it ought In the intention of our mindes wee must not chiefly and principally propound vnto our selues our owne profit and benefit but performe it in obedience to God as a dutie which he requireth and whereby we are made more fit to doe him seruice aiming therein chiefly at the setting foorth of his glory And then as subordinate heereunto we may and ought to ayme at the inriching of our soules with all spirituall graces the cheering and comforting of our hearts with diuine consolations the increase of our holinesse and the strengthening of vs vnto all Christian duties of a godly life §. Sect. 2 That we must chiefly prepare our hearts and affections Secondly before we vndertake this holy exercise we must prepare our hearts and affections by laying aside all worldly cares and earthly desires which if they bee retained will interrupt and distract vs in our spirituall Meditations And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him or so much as to stand vpon that ground which was sanctified by Gods presence so must we cast off the worldlinesse of our wills and desires before there can be any profitable conference betweene him and vs. For there is such dissimilitude yea contrariety betweene God and the world spirituall and earthly things that when we turne vs to speake vnto the one wee turne away from the other and when our minds and hearts are fixed vpon the cares of this life and transitory trifles by reason of the great distance betweene them they are quite deuided and distracted from those which are heauenly and spirituall so that it is more possible to mixe together gold and clay oyle and water then the gold of diuine Meditations and the oyle of spirituall thoughts with the clay of our earthly affaires and water of worldly vanities The fountaine of our hearts must be cleere and well settled the mud of earthly cares being sunke to the bottome if wee would behold in them any diuine Contemplations for if they be stirred and troubled nothing will appeare through this muddy thickenesse And as before wee can see the brightnesse of the Sunne the clouds must be dispelled so before our minds and hearts can be illuminated and cheered with any heauenly light or the beames of Gods loue in our spirituall Meditations the foggie vapours and mists which rise from the earth and sea of the world must first be blowne away and scattered Neuer saith one can heauenly contemplation ioyne with earthly commotion neuer is the troubled minde possibly Nunquam commotioni contemplatio iungitur nec praeualet mens perturbata conspicere ad quod vix
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
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
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
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
are so bitter and vnpleasant to the flesh that they make vs immoderately sorrowfull and to breake out into some impatiency as though they were signes of Gods wrath and displeasure and not of his fatherly loue correcting vs for our amendment Seuenthly and lastly this sorrow ariseth in the hearts of weake Christians when as they compare themselues with others that haue made a better and greater progresse in the graces of Gods Spirit and in the duties of a godly life being hereby moued to think that the graces which they see in others are wholly wanting in themselues because their lesser light is obscured by a greater and seemeth nothing because it is not of equall brightnesse Or if they haue any at all yet that it is false and hypocriticall because it is but of slender growth and much inferiour to those which we obserue in many others whom notwithstanding we haue as much exceeded in meanes as they vs in the fruits of them By which sorrowes and heauinesse arising from these and such like causes the poore Christian doth more more weaken the operation of Gods graces in him in the duties of a godly life because he doth too much already apprehend their weaknesse and more disableth himselfe because he seeth his inability For hauing with immoderate griefe weakened his body and spent his spirits oppressed his heart and terrified his conscience he is made lumpish and dull vncheerfull and vncomfortable in all the duties of Gods seruice For the remouing of which impediment we must carefully take heed that we doe not disioyne faith from our repentance but as wee haue one eye vpon our sinnes that wee may sorrow for them so the other eye vpon our Sauiour Christ who hath fully satisfied for them Secondly we must not dreame vpon any perfection of sanctification in this life though we labour after it and then we shal not be too much deiected and mourne immoderately for our imperfection whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine it will be a cause of excessiue sorrow when we finde how farre we come short of our hopes Thirdly we must looke vpon Gods graces and the fruits of them in holy obedience as testimonies of Gods loue and euidences of our sanctification and not as being any meritorious causes of his fauour and our saluation For then we need not to stand so much vpon the quantity and degree of them as vpon their sincerity and truth which when we finde we may reioyce in the assurance of Gods free grace and loue through Iesus Christ Whereas if we looke vpon them in their worth and worthinesse the sight of their imperfections will bereaue our hearts of all sound comfort Fourthly we must consider that the first and least degrees of true grace are accepted of God and will make vs also acceptable vnto him For hee will not breake the bruised reed nor quench the smoking flax He respecteth Math. 12. 20. and tendreth his young lings and weaklings as well as those who haue attained to greater strength and he hath pronounced them blessed who Math. 5. 6. hunger and thirst after righteousnesse as well as those which are perfectly righteous Finally as we must take notice of that wee haue not that wee may labour after it so also we must not neglect what wee haue that wee may be truly thankfull vnto God from whose free grace we haue receiued it among which we may number spirituall life whereby onely we can be sensible of our wounds and weaknesse the sight and sense of our sinnes by which we are moued to deny our selues and to fly vnto Christ hungring desires of grace and holinesse seeing wee haue Gods promise that they shall be satisfied And so we shall ioyne faith with our repentance ioy with our mourning loue and thankfulnesse with our meeknesse and humility §. Sect. 5 Of desperation and that it is a great impediment to godlinesse Finally these scrupulous feares and carnall sorrow if they bee not remoued or moderated will bring vs by degrees into that fearfull gulph of deepe despaire whereby we shall cast off all hope of Gods mercy and reiect the all-sufficient merits and satisfaction of Iesus Christ through our incredulity as though the multitude and hainousnesse of our sinnes did farre exceed them And this is the very cut-throat of all piety and the diuels strongest and most horrid chaine to inslaue men in his seruice and to hinder them from entertaining so much as a thought or desire of seruing God in the duties of a godly life For it wholly discourageth a man from proceeding in such a way as offreth no hope of bringing him to his iourneys end It maketh a seruant wholly to neglect his duty when as hee is quite cut off from all expectation of reward It causeth men to giue themselues to all sensuality voluptuousnesse and prophanesse when they haue no other hopes but what this present life offereth vnto them and the rather that they may hereby put off for a little while their terrours of conscience and griefes of minde as it were by drinking of cold water in the fit of a feauer And wanting faith by which wee are vnited vnto Christ in whom a lone we can bring forth fruits of holinesse and righteousnesse how can we otherwise chuse but be vtterly barren in all true obedience and like wild Oliue trees bring forth onely fruits of impiety and wickednesse Which impediment if we would remoue we must remember that the Lord is infinite in grace and mercy as he describeth himselfe Exod. 34. 7. in his Word so that though our sinnes be many and grieuous yet they are infinitely exceeded by them for his mercies are aboue all his workes Micah 7. 18. That he taketh delight in shewing mercy toward repentant sinners seeing hereby he exerciseth his nature and magnifieth his holy name in the manifestation of his grace and goodnesse That he loued vs when we were his enemies yea so loued vs that he sent his onely begotten and dearely Ioh. 3. 16. beloued Sonne to dye for vs and therefore will not now reiect vs when as through Christ we sue and seeke to be reconciled vnto him That he hath made his free couenant of grace with vs wherein hee hath promised the remission of all our sinnes vpon the alone condition of faith bringing forth the fruits thereof in vnfained repentance and that his promises are indefinite without exception of any sinners and therefore shall assuredly belong vnto vs if we doe not reiect them through vnbeliefe That the merits and satisfaction of Christ are of infinite value and an all-sufficient satisfaction for the sinnes of the whole world if they were applyed by faith and that he hath giuen vnto vs his couenant in writing and ratified it by his Sacraments which he hath annexed as seales to the great Charter of our peace that there might no place be
heauenly ioyes So our Sauiour Blessed are they that mourne Mat. 5. 4. for they shall bee comforted And againe Blessed are yee that weepe now for Luk. 6. 21 25. ye shall laugh and woe vnto you that laugh now for ye shall mourne and weepe Now if wee worthily abhorre vnwholesome meates and drinkes though they be neuer so sweet and pleasant to our taste because we lose that delight which we take in them by the bitter paines of sicknesse indangering our liues which soone after followeth it and if we loue that wholesome though bitter medicine which freeth vs from tedious sickenesse and preserueth our health why should we not be alike wise in spirituall things which concerne our soules hating those carnall and sinfull pleasures which indanger them to sickenesse and euerlasting death and louing those Christian and holy duties though they bee bitter and vnpleasant to our fleshly and corrupt appetite which preserue our spirituall health and certainely assure vs of eternall life and happinesse Neither are the religious exercises of a godly life harsh and vnpleasant either in their owne nature or to vs in the spirituall part and so farre foorth as we are regenerate and sanctified yea rather they are of incomparable sweetnesse aboue the honey and honey combe and affect vs in the inner man with vnspeakable ioy and delight as we see in the example of Dauid the Apostle Paul Psal 19. 9 10. Rom. 7. 22. Ioh. 4. 34. and our Sauiour Christ himselfe but to our carnall appetite and sinfull flesh which like a sicke and aguish stomake full of corrupt and noysome humours doth bring our pallate quite out of taste iudging those spirituall duties which are sweet and pleasant bitter and lothsome and our sinfull vices and workes of darkenesse that are sowre and harsh to a right iudging taste delightfull and well-rellishing And therefore seeing wee are not as the Apostle speaketh debters vnto the flesh that wee Rom. 8. 12. should fulfill the lusts thereof let not this distaste which it feeleth in religious exercises withdraw vs from them or discourage vs in them yea let vs so much the rather be diligent constant in these duties that we may mortifie this carnall concupiscence that fighteth against our soules and 1. Pet. 2. 11. by displeasing it please our God and our owne consciences and nourish and preserue our spirituall life and health §. Sect. 2 That sanctification taketh not away our ioy delight but only changeth and improueth it But this obiection which the flesh maketh against the leading of a godly life it further presseth and confirmeth by the experience which we may haue in others and the examples of many Christians who spend a great part of their time in sighing and sorrowing mourning and lamenting as though they were depriued of all inward ioy and outward pleasures and doe liue in such a melancholike and mopish manner as though they thought all delights vnlawfull being ready to condemne themselues and censure others if they laugh or smile or shew any other signes of gladnesse and reioycing as not sauouring of sanctification and the mortification of our fleshly lusts not beseeming the season which is a time of mourning nor befitting the place which is a valley of teares nor yet well suting with the example of our Sauiour Christ of whom it is written that hee mourned and wept but neuer any thing sayd of his mirth and laughter For the answering whereof wee are first to know that sanctification and mortification doe not annihilate or change the essence and being of nature or the substance of our faculties passions and affections but onely renueth and purgeth them from their corruption that becomming holy they may be seruiceable to God and the spirituall and inner man It doeth not abolish and take them away but moderateth them in their degree and keepeth them from extremity and excesse when as they are exercised about worldly things and both rectifieth their disorder and correcteth their viciosity and faultinesse And finally it causeth our passions and affections to change their obiects making vs to bewaile our sinnes in which formerly wee reioyced and to reioyce in those spirituall exercises which in the dayes of our ignorance we loathed and neglected It taketh away the lightnesse vanity and madnesse of mirth and causeth it to become more graue and sober It changeth our reioycing in euill for reioycing in that which is good It moderateth the excesse of our earthly ioy which is more in the creature then in the Creatour It maketh vs to reioyce but a little in things that are but a little worth and to abound and euen triumph with ioy in things of greatest excellency as the assurance of Gods loue and our owne saluation and the manifold and vndoubted testimonies of his grace and fauour towards vs. And if Christians doe not finde in them this change of ioy from worse to better from carnall to spirituall from that which is vaine and worthlesse vnto that which as the Apostle Peter calleth it is vnspeakable and glorious 1. Pet. 1. 8. it is their own fault and not of their Christian profession Neither in truth can the carriage of diuers Christians be in this regard excused who as though they thought ioy and a godly life incompetible and not to bee reconciled or conioyned or supposed that when they did forsake the world their sins and carnall pleasures they were presently bound to part with mirth and gladnesse ioy and delight doe purposely affect a sad countenance and carriage a demure and deiected looke inwardly sighing and groning vpon euery slight occasion drooping and hanging downe the head as though all ioy were in the pleasures of sinne which they haue forsaken and no cause at all of reioycing in their present estate Wherby they not onely make their owne liues tedious and wearisome and so ouer-strait strict vnpleasant and vncomfortable that being tyred with it they are not able to hold out but change this rigourous seueritie for licencious liberty or else goe forward without life and spirit courage or comfort but also by their example discourage others that are without from taking vpon them the profession of Christianity or resoluing to leade a godly life as fearing that it is so austere and destitute of all ioy and delight that it is altogether intolerable and not to be indured Whereas contrariwise if as they haue greater cause they could also perceiue that they haue aboue all other the greatest most solid and lasting ioy it would be a notable inducement to moue them to take vpon them their holy profession and to resolue that they will follow and ioyne with them in the practice of those duties in which they discerne such pleasure and comfort §. Sect. 3 That no ioy of worldlings is comparable to that which is in Christians But that those who affect such melancholike heauinesse purposely banish both out of their hearts and countenances all ioy and mirth
Prayers Meditations in praysing God and singing Psalmes not for custome but for conscience sake not to make themselues merrie and passe the time with lesse tediousnesse but out of a pure desire to glorifie God or to entertaine one another with Religious discourses and holy conferences those whose mindes are taken vp with litterall studies and speculations can no more intend the spirituall exercises of Christian deuotion then they can at the same time suppe and blow because the powers of the minde being finite cannot intend many things at once The which as I thinke is a chiefe cause why the acutest Schoolemen and greatest most learned Doctors in high mysteries and curious speculations are oftentimes most cold in deuotion and most negligent in the practice of holy duties although they are able to teach them vnto others CAP. XIX Their obiection answered who excuse their neglect of Religious duties vnder pretence that the times and places wherein they liue are full of corruption §. Sect. 1 That the corruption of the times is a strong tentation to withdraw vs from godlinesse MAny other are the obiections which the flesh maketh to hinder vs from the profession of piety and the practice of it in the duties of a godly life And first it is ready to obiect that the times and places in which we liue and the persons with whom we dayly conuerse are so corrupt and sinfull that it is almost impossible we should liue so strictly as it were otherwise to be wished and not be tainted and infected with the common corruptions For the occasions of sinning are so ordinarie and manifold the prouocations pressed vpon vs by wicked worldlings so strong and forcible the euill examples which are dayly before our eyes so hurtfull and pernitious as powerfully drawing vs to imitation the neglect and contempt of sincerity and piety and the practice of it in the duties of a godly life so vsuall and almost vniuersall that he who resolueth to take a different and contrarie course then that which is imbraced and applauded by the multitude must seeme to go alone to tire and spend his strength in vaine by swimming against the streame and rowing as it were against the winde and tyde Yea by liuing innocently and obseruing iustice and righteousnesse in all his dealings what shall he gaine hereby but expose himselfe to become a prey as the Prophet speaketh Besides Esa 59. 15. with what great discouragements shall the godly meete in such times and places How are they wondred at and pursued like Owles by little birds How shall they bee crossed in all their preferments though they deserue neuer so well because they doe not follow the current of the times and make conscience of taking those corrupt courses and vsing those vnlawfull meanes whereby others rise How shall they bee maligned and reproched opposed and persecuted if they refuse to run on with others into the same excesse of riot To which I answere that it cannot be denyed but that these are strong tentations and great discouragements which hinder many from the profession of Religion and the practice of it in Christian duties The which our Sauiour himselfe implyeth where hee saith that because in the latter times iniquity shall abound the loue of many shall waxe cold Matth. 24. 12. And the Apostle likewise where he calleth the last dayes perilous times 2. Tim. 3. 1. in regard of those manifold enormious sins which should then raigne For as it is a difficult thing in a generall plague when men draw in dayly the infected ayre to continue sound and healthy so is it no lesse hard in the common corruption of life and manners to continue in our integrity and holinesse of conuersation But yet howsoeuer hypocrites and time-seruers stumble and fall at this stone of offence for want of Christian resolution and because they loue the things of this present life better then spirituall grace or heauenly glory yet the faithfull must not be daunted and dismayed with these discouragements seeing our Sauiour hath fore-warned them to expect no other and so fore-armed them against they come Yea he hath prouided cordials of comfort against these cold qualmes of earthly calamities and as he hath foretold the worlds rage and malice against vs so he hath put courage into vs by assuring vs that he hath ouercome the World As hee hath taught vs that the way is narrow the gate straight that leadeth to happines Ioh. 6. 33. Acts 14. 22. and that by many tribulations we must enter into the Kingdome of heauen so hee hath done it not to this end that we should straine courtesie and pretend excuses of difficulty but to arme our resolution and to make vs striue to goe in this way and to enter into this gate because if wee cannot deny the world and our selues also we cannot be his Disciples nor euer raigne with him vnlesse wee are also willing to suffer with 2. Tim. 2. 12. him Againe the Lord hath giuen vs expresse charge that we should not regard a multitude to follow them in euill that wee should saue our selues Exod. 23. 1. from this vntoward generation that when we see the vnfruitful works of darknesse Abs 2. 40. we should not thereby take occasion to haue fellowship with them Ephe. 5. 11 15. but rather reproue them that when our waies are layd full of the snares of sinne wee looke the better to our footing and walke so much the more circumspectly not vsing the euilnesse of the dayes as an inducement vnto sinne but rather of redeeming the time by doubling our Verse 16. diligence in all Christian duties And as those who liue in infectious places doe not if they be wise grow carelesse and desperate but vse rather their best preseruatiues to keepe out the pestilent ayre and the best dyet they can to keepe them in health so must we vse the like care for our soules in the like case Which if we neglect to doe wee shall euidently declare that what shew soeuer wee make to the contrary the times and wee are well agreed and that there is not much lesse corruption within vs then we see without vs so that vnlesse God should change our hearts we would not by the change of the place and company be much changed §. Sect. 2 That though it be hard to flesh blood to liue religiously in corrupt times yet it is possible yea easie to the regenerate It is indeede in respect of flesh and blood an hard thing and almost impossible to liue as Lambes among Wolues and to retayne the sweetnesse of innocency when like that Riuer which histories speake of wee run thorow a salt sea of worldly wickednesse but what is impossible to nature is possible to grace and much more to the God of all grace and goodnesse who hath promised to assist and to establish vs in euery good worke when once wee are thorowly resolued to
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
will Ezech. 34. 22 to 31. set one Shepheard ouer them and he shall feede them euen my seruant Dauid that is Iesus Christ the Sonne of Dauid hee shall feede them and he shall be their Shepheard And I the Lord will be their God and my seruant Dauid a Prince among them I the Lord haue spoken it And I will make with them a couenant of peace and I will cause the euill beasts to cease out of the Land and they shall dwell safely in the Wildernesse and sleepe in the Woods c. §. 2 The causes of spirituall securitie respecting our selues The causes of this spirituall securitie on our part are those vertues and graces receiued from God which haue the promise of it and make vs fit and capable to receiue and apprehend it when as the Lord of his free grace doth offer it vnto vs. The principall whereof is the Spirit of adoption crying in our hearts Abba Father which sealeth vp Rom. 8. 15 16. in our hearts the assurance of Gods loue and beareth witnesse with our spirit that we are children of God And if Children then Heires and Heires of God and Co-heires with Christ who as we suffer together so shall we be glorified together The which Spirit of adoption is opposed to the Spirit of bondage and freeing vs from all seruile feare doth inuest vs with the priuiledge and together with it the peace of securitie of the Children of God And this Spirit also is accompanyed with an whole Armie of spirituall Graces which taking vp and as it were manning the Fort of our hearts doe keepe them and vs safe and secure in all assaults of danger and the spirituall encounters of tentations so as they shall neuer bee able to make vs fall away or alienate vs from Gods vse So the Apostle Peter telleth vs that if we giue all diligence 2. Pet 1. 5 6 10. to make our Calling and Election sure by adding one Grace and Vertue to another this golden Chaine will so keepe and strengthen vs that we shall neuer fall that is neither from the estate of Grace in this life into the state of sinne and death nor from our assurance of the state of Glorie in the life to come into that miserable condition of condemnation and destruction §. 3 Of the particular causes of spirituall securitie first sauing knowledge But besides these Graces in generall there are speciall Graces which are the causes of this spirituall Securitie both because the promise of it is made by God vnto them and because in this respect wee become capable of it and fit to apprehend and receiue it when the Lord in mercy bestoweth it vpon vs. The first of these is the sauing Knowledge and remembrance of God and his sauing Attributes of Wisedome Power All-sufficiency Mercy Goodnesse Loue and Truth not onely as they are infinitely in God and of his Essence and Nature but as they extend and are exercised towards vs. For when we acknowledge and remember that God is infinite in all goodnesse and perfection is our God and we his Seruants and Children that he is infinite in wisedome and knoweth what is best for vs how to preuent all dangers to supply most fitly and fully all our wants and to deliuer vs most seasonably from all euill both of sinne and punishment that he is infinite in power and able to doe whatsoeuer he will and can at pleasure destroy our Enemies and defeate all their projects and purposes and arme vs with strength in our greatest weaknesse so as we shall be able to ouer-come them and withstand all their tentations that he is al-sufficient and by himselfe able to supply all our wants as well without as with meanes and a rich portion which is sufficient to make them who inioy him happy in the absence of all earthly good and presence of all temporall miseries that he is infinite in mercy goodnesse and loue towards vs in Christ and therefore as willing as able to doe that for vs which he knoweth to be best and most fit to make vs eternally happy and that he is also infinite in truth most infallibly verifying and accomplishing his Word and gracious Promises made vnto vs of Grace and Glorie temporall protection and euerlasting saluation then doe wee cast our selues securely vpon his prouidence for supply of all our wants protection from all dangers and deliuerance out of all miseries and afflictions So that as carnall securitie is caused through the ignorance and forgetfulnesse of God and his Attributes so Christian securitie which is opposite vnto it is caused by the knowledge acknowledgement and remembrance of them §. 4 The second cause a liuely Faith in Christ The second cause which produceth this spirituall securitie as the fruit and effect of it is a liuely faith in Christ and firme affiance and Rom. 5. 1 3. confidence in God For being iustified by Faith we haue peace with God and peace of Conscience and with them inward securitie and spirituall ioy euen in afflictions and tribulations So being by Faith ingrafted into Christ and become members of his body we may be secure in his power and protection assuring our selues that hee will preserue his owne members from all euill prouide for them all necessaries and defend them from the malice and power of all Enemies so as they shall not be able to hurt and destroy them which were to suffer a mayme in his owne blessed Body If we by Faith relye our selues vpon this Rocke of strength then though the Rayne descend and the Floods come and the Winds blow and beate vpon vs yet we are secure Matth. 7. 26. from all danger because wee cannot sinke or fall being founded vpon a Rocke If wee beleeue Gods Promises of preseruation and protection there is no cause of feare in the greatest extremities because we are sure of helpe and deliuerance which is certainly promised to all the faithfull according to the saying of Iehosaphat Beleeue 2. Chron. 20. 20. in the Lord your God so shall yee bee established beleeue his Prophets and yee shall prosper If beleeuing in God we put our affiance in him and cast our selues wholly vpon his prouidence and protection this will worke in vs this spirituall securitie For he that dwelleth in the secret of Psal 91. 1 2 3 c. the most High shall abide vnder the shadow of the Almightie Hee that maketh the Lord his refuge fortresse and trust shall bee deliuered from the snare of the Fowler and from the noysome pestilence Hee will couer him with his feathers and vnder his wings shall he trust his Truth shall be his shield and buckler He shall not be afraid for the terror by night nor for the arrow that flyeth by day c. because hee hath made the Lord his refuge and the most high his habitation There shall no euill befall him neither shall any plague come neere his dwelling For hee will giue his Angels charge ouer
haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his