be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
place of paines labour and reserueth his Sabbath of rest for the world to come after wee haue finished our worke Heere we must worke in his Vineyard and the night of death must come before wee shall bee called to receiue our wages Heere wee must keepe our markes and there inioy the riches which wee haue gotten by our spirituall trading Heere wee must fight the Lords battels being couered with sweat and blood and there wee shall obtaine the Crowne of victory Finally heere wee must trauaile like poore Pilgrims and then take our ease when we haue finished our iourney and are come safe to our heauenly home Fourthly let vs call to minde the labours of the Saints which haue gone in this way before vs and especially of our Sauiour Christ himselfe who trauailed for our sakes not onely vnto wearinesse and sweat but euen vnto blood and not foolishly imagine that wee may take our ease and yet come timely and safely to the end of our hopes seeing our Sauiour hath told vs that the Kingdome of heauen suffereth violence Mat. 11. 21. and the violent take it by force and that wee must striue to enter into the Luk. 13. 24. straight gate with all earnestnesse and constancie because many shall seeke to enter and shall not bee able Lastly let vs consider the punishments denounced against those who idly sit still and refuse to trauell in the wayes of godlinesse For it casteth them into a deepe sleepe whereby all the operations of Gods graces are hindred yea it emptieth the sluggard of them all like him who wanting meate is famished with hunger According to that of Salomon Sloathfulnesse casteth into a deepe sleepe and Pro. 19. 15. the idle soule shall suffer hunger And as it depriueth him of all grace in this life so also of glory and happinesse in the life to come for hee onely must haue the wages who hath laboured in Christs Vineyard And contrariwise plungeth him into euerlasting death and destruction For the sloathfull and vnprofitable seruant must bee cast into outer Mat. 25. 26 30. darkenesse where shall bee weeping and gnashing of teeth And therefore if nothing else will mooue vs yet at least let vs take some paines in Gods seruice which being small and momentany shall bee euerlastingly rewarded that wee may escape the endlesse paines of hell For if wee cannot for a little while indure the kindly heate of the Sunne how shall wee bee able to suffer the skorching and tormenting flames of hell fire If wee are impatient of a little sweate and labour in the duties of Christianity and of our callings let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs. §. Sect. 8 Of wearinesse in well doing and how it hindreth vs in all Christian duties And first that which proceedeth from an ill disposition of the body The last impediment which hindreth vs in the duties of a godly life is wearinesse in well-doing which proceedeth from a twofold cause The first outward which is the ill disposition of the body to the performance of Christian duties proceeding either from externall causes as hunger thirst heate cold excessiue labour in worldly imployments and such like or from inward infirmities and diseases which make the body faint and feeble weake and vnable to take any paines in the duties of a godly life For seeing the soule vseth the body as its organ and instrument for the performing of all outward actions and seeing there is such sympathie and familiarity betweene them that they mourne and reioyce together hereof it must needs follow that when the body is indisposed to the duties of Gods seruice the soule is thereby vnfitted for them when the body is feeble and faint the faculties of the soule cannot be strong and vigorous in their actions and operations When the body is weary and full of paine it must needs affect the mind and much distract it in all good duties And finally when the toole and instrument is blunt and dull vnfit and vntoward the most cunning Artificer must needs be hindred and much faile in his curious workemanship For the remoouing of which impediment wee must vse our best indeuour that wee may haue a sound minde in a sound body and to vse all good meanes of diet and Physicke for the preseruing or recouering of our health and to auoid intemperance insobriety and excessiue labour about worldly imployments Yea wee must auoyd immoderation and excesse euen in the exercises of mortification as fasting watching and the rest For as luxuriousnesse delicacie and sloth doe weaken the body for want of exercise and intemperance and insobriety doe make it feeble and vnfit for any imployment so likewise the contrary extremes and ouer-rough and rigorous handling of it doe exhaust and consume the spirits and make it so weake and faint that it is ready to sinke vnder euery burthen And therefore wee must carefully obserue the meane and auoyd both extremes especially that vnto which our corrupt nature inclineth and carryeth vs whether it bee to sensuality which pampereth the body with excesse or will-worship Col. 2. 23. and superstition in not sparing of it which is not much lesse dangerous then the other although it bee nothing so common and ordinary For as if we would make speedy iourneys our Horse must neither be pampered nor starued seeing by the one he is made either resty or out of breath and by the other so enfeebled that hee will not be able to beare vs so is it with our bodies which carry our soules and therfore they must be vsed with like prudence and prouidence §. Sect. 9 Of wearinesse in well-doing arising from the auersenesse of our wils vnto good duties The second cause is internall which is the ill disposition of the minde and will being auerse vnto all good duties and vertuous actions and prone vnto all euill delighting in worldly vanities and pleasures of sinne and dis-affecting and lothing spirituall exercises as being wearisome and tedious difficult and troublesome to our corrupted nature The which is a notable impediment to our well proceeding in the wayes of godlinesse for either this vnwillingnesse causeth such wearinesse that it will make vs either not to enter into the Christian course or soone desist and returne againe into our former wayes of wickednes sensual delights or else it will make vs vnsettled and vnconstant in all good duties doing them onely by fits and flashes when the good mood of deuotion commeth vpon vs and neglecting them when other things which better please vs come in the way or finally it quencheth our zeale and feruour of loue vnto the duties of Gods seruice so that wee performe them weakely and wearily coldly and formally with much dulnesse and spirituall deadnesse The which impediments if wee would auoyd wee must labour and striue against this wearinesse and faintnesse in well-doing and indeuour all wee may to take
afflictions 728 7 That hee inwardly guideth them by his grace and holy Spirit 730 CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit 731 Sect. 1. That he sealeth vnto the godly the assurance of their adoption 731 2 The second speciall priuiledge is illumination 732 3 The third is sanctification of the Spirit 733 4 The fourth is internall and spirituall ioy 733 5 The last is Christian liberty 734 CAP. XLV Of foure other maine priuiledges wherewith God crowneth a godly life both in this world and the world to come 735 Sect. 1. That hee bestoweth vpon them the Spirit of prayer 735 2 That he giueth them meanes to build them vp in grace vnto saluation 736 3 That they shall perseuere in the state of grace to saluation 737 4 Of their inestimable priuiledges in the world to come 739 THE SIXT AND LAST Booke of a godly life intreating of the impediments which vsually hinder and discourage men from entring into proceeding in the Christian duties which are required vnto it and of the helps and meanes whereby they may be remoued 742 CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the arch enemy of our saluation 742 Sect. 1. That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life 742 2 How we may remooue the former impediments 743 3 That Satans might and malice must not discourage vs and the reasons hereof 744 4 Of Satans tentations whereby he impugneth our faith 745 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlines or from proceeding in them 747 CAP. II. Of impediments which the world casteth in our way to hinder vs that wee may not leade a godly life and first such as are publike 749 Sect. 1. The first impediment arising from euill Magistrates 749 2 Of the impediments which arise from euill Ministers 750 3 4. The meanes to remoue this impediment respecting both Ministers and people 752 5 Of the impediment which ariseth from the euill liues of Ministers 754 6 Of the publike impediments which respect the people 755 CAP. III. Of such priuate impediments as the world vseth to hinder vs in a godly life and first those on the right hand 757 Sect. 1. Of the tentations of prosperity and that they are most dangerous impediments of a godly life 757 2 Of impediments arising from honours riches pleasures and from euill company 758 CAP. IIII. Of impediments on the left hand arising from afflictions and persecutions 761 Sect. 1. How the world seeketh to hinder our course in godlines by afflictions and persecutions 761 2 3. Of the worlds professed hatred whereby it discourageth vs in Christian duties 761 4 Of the false iudgement of the world shewed in the bitter censures of the godly 764 5 Of worldly contempt vnto which the godly are lyable 765 CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slanders and derision 767 Sect. 1. How we may be armed against slanders of the world 767 2 Of derision and scoffes which the world vseth to discourage the godly in all good courses 769 3 How we may be armed against them 769 4 Of the necessity of Christian Apologie and profession of the truth 771 CAP. VIâ— Of worldly persecutions and how wee may be strengthened against them 772 Sect. 1. Of the worlds cruelty in persecuting the godly 772 2 That it hath alwayes beene the lot of the godly to bee persecuted of the world 773 3 That our Sauiour Christ hath foretold these persecutions 775 4 Of the patience which the Saints haue shewed in suffering persecutions 776 5 That our persecutions for righteousnesse sake shall be richly rewarded 777 CAP. VIIâ— Of the impediments of a godly life which arise from scandals and offences 778 Sect. 1. The first scandall arising from the prosperity of the wicked 778 2 The second scandall arising from iudgement deferred 779 3 The third scandall arising from hypocrites 781 CAP. IX Of the impediments of a godly life arising from the flesh and first from the intellectuall faculties 784 Sect. 1. That the most dangerous impediments arise from the flesh 784 2 That ignorance is a great impediment to a godly life 785 3 That vaine curiosity is also a great impediment 787 4 5. Of impediments arising from an erronious iudgement 788 6 That infidelity is a great impediment to a godly life 793 CAP. X. Of manifold impediments arising from our corrupt hearts and affections 793 Sect. 1. The first impediment is an heart hardened through the deceitfulnesse of sinne 793 2 The second impediment is the loue of the world 794 3 The third impediment worldly cares 795 CAP. Xâ— Of impediments arising from carnall hope and presumption 797 Sect. 1. That carnall hopes are great impediments to godlinesse 797 2 That carnall presumption is another great impediment 799 3 Of the meanes to remoue the former impediment 800 4 Of presumptuous neglecting the meanes of holinesse 802 CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of mind feare and desperation 803 Sect. 1. That scrupulosity is a great impediment to a godly life 803 2 Of the meanes to be freed from it 805 3 That carnall feare is a great hindrance vnto godlinesse and the meanes to be freed from it 806 4 That carnall sorrow is another great impediment and how wee may bee freed from it 807 5 That desperation also hindreth vs and how we may be armed against it 809 6 That pride also is a great impediment and how to remooue it 810 7 That sloth also much hindreth vs and how we may arme our selues against it 811 8 Of wearinesse in well doing and how it hindreth vs and first that which proceedeth from an ill disposition of the body 812 9 Of that wearinesse which ariseth from the auersnesse of our willes vnto good duties 813 CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty 814 Sect. 1. That a godly life is possible vnto vs. 814 2 To whom a godly life is difficult and the causes of it 816 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate and the causes of it 817 4 That the difficulty must not discourage vs from it 819 5 That the recompence of reward must incourage vs against all difficulties 820 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull 821 CAP. XIIII That the godly life is not tedious and troublesome to the regenerate but easie and familiar 823 Sect. 1. That the regenerate haue a new nature vnto which a godly life is easie and pleasant 823 2 That
keepe a mans selfe vnspotted of the world §. Sect. 4 That the practice of godlinesse is the touch-stone of our faith Furthermore the iust doe liue by their faith which doth ingraft them into Christ their life and righteousnesse and a godly life is the touch-stone Hab. 2. 4. Ioh. 15. 2 5. which discerneth a true and sincere faith from that which is false and hypocriticall It is the signe of our spirituall vnion and incision for they that are ingrafted into the true Vine Christ doe bring foorth much fruit and they who doe not are either no branches at all or such as are dead and shall bee cut off It is the fruit which the tree of faith beareth by which wee may discerne a liuing from a dead faith Iam. 2. 8. and approoue and manifest it vnto others It is the breath of this life of faith and the operation of this facultie whereby wee may discerne whether it bee a liuing body and liuely sacrifice acceptable vnto God or a dead carcasse which hath onely the shew of a true body but stinketh in his nostrils when for an oblation wee offer it vnto Iam. 2. 26. him §. Sect. 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse Finally a godly life though it doe not merit euerlasting happinesse with which it holdeth no proportion yet it is the way that leadeth vs therunto Heb. 12. 14. in which whoso trauaile shall at the end of their iourney surely attaine to eternall blessednesse And they who neglect it being quite out of the way can neuer come vnto that place of ioy For without holinesse wee shall neuer see God If we haue not our part in the first resurrection to newnesse of life we shall haue no part in the second to glory and immortality but liuing and dying dead in sinne the second death also will seaze vpon vs. And if we walke not in this subordinate way of holinesse and righteousnesse which leadeth to life and happinesse wee can haue no part in the Ioh. 14. 6. chiefe and principall way Iesus Christ without whom there is no saluation 2. Cor. 5. 17. For as many as are in Christ are new creatures They that are Christs haue crucified the flesh with the affections and lusts They that are baptized into him Gal. 5. 24. are buried with him by baptisme into death that like as Christ was raised vp from Rom. 6. 4. the dead by the glory of the Father euen so they also should walke in newnesse of Rom. 8. 1. life They that are in Christ walke not after the flesh but after the Spirit and to such onely there is no condemnation Finally they that are ingrafted into the true vine Iesus Christ shall bring foorth in him the ripe and sweet Grapes of holinesse and righteousnesse and bearing fruit shall be more and more Ioh. 15. 2 6. purged by our heauenly Father that they may dayly increase in fruitfulnesse So that there is no other way to assure vs of Christ and his benefits no other meanes to make our election and calling sure then by adding 2. Pet. 1. 10. one grace vnto another and bringing foorth the fruits of them all in a Christian life and holy conuersation §. Sect. 6 That all Gods Ministers should much inforce this doctrine and practice of a godly life All which as it euidently sheweth the excellencie profit and necessity of walking in this way of holinesse and righteousnesse as I shall more plentifully prooue hereafter so also how necessary and profitable it is for Gods Ministers who are appointed for guides vnto others that they doe not onely themselues walke in this way and shine as lights and patternes of godlinesse in their holy and Christian conuersation but also that they shine vnto them in the light of their doctrine teaching them the way which they should choose and what the acceptable will of God is vnto which they should conforme themselues in all holy obedience perswading and exhorting them to goe forward when they are dull and sluggish that their words may as the Wise man speaketh serue for goades to hasten their speede and admonishing and reproouing them when they leaue Eccles 12. 11. this way and wander in the by-wayes of sinne and wickednesse without which the godly life of the Minister is not sufficient and his exemplary actions but dumbe signes and oftentimes through humane frailty erroneous patternes if the Word preached doe not giue light and life vnto them In which regard among diuers of my worthy and godly brethren who haue profitably laboured in this Argument and offered vnto God their free-will offerings of great value I likewise haue aduentured to cast my poore mite into this Treasury that I may not only hereby more and more stirre vp and prouoke my selfe to walke more carefully conscionably and cheerefully in this path of piety but also may as much as lyeth in mee both by word and writing perswade many others to beare mee company CAP. II. Containing the definition of a godly life whereby we may know what it is and wherein it consisteth §. Sect. 1 What a godly life is both according to the Law and also Gospel NOw that we may more orderly proceede in handling of this Argument I will first shew what this godly life is and what the duties are which principally are required vnto it and then propound the helpes and meanes whereby we may be perswaded to enter into this Christian course and inabled to proceed in it conscionably and cheerefully And first if we define it in that legall perfection which God requireth this godly life is an absolute conformitie of all our actions and whole conuersation vnto the will of God which is the perfect rule of holinesse and righteousnesse as it is reuealed vnto vs in his Word especially in the Decalogue or ten Commandements vnto which we cannot attaine in this state of corruption and imperfection seeing we are not perfectly regenerate but are partly flesh and partly Spirit and haue the reliques of sinne remaining in vs which as an heauy burthen presseth vs downe in this way and like fetters on our legs Heb. 12. 1. so hindreth vs that we can but slowly and lamely proceed in our spirituall iourney as we may see in the example of the Apostle who professeth that hee could not doe the good which hee would but the euill which hee would not Rom. 7. 15 22. and that whilst he was delighted in the Law of God he found another law in his members warring against the law of his mind and leading him captiue to the law of sinne Notwithstanding we are to walke by this rule and in our desire and indeuour as it were with an holy ambition to aspire vnto it and though we cannot reach vnto this Sunne of perfection yet wee must chuse it for our marke and shoot towards it as high as we can and be sorry
Cor. 5. 10. Math. 12. 36. will take an account of vs for euery idle word which wee esteeme as winde and therefore much more will call vnto a reckoning our precious time spent in idlenesse and vanitie and will make vs exceede in euerlasting punishments as wee haue in this life exceeded in momentanie pleasures Apoc. 18. 7. Luk. 6. 25. §. Sect. 3 That they must be so vsed as that they may refresh the body not pamper the flesh The third caution to be obserued in our recreations is that wee vse them so as they may refresh the body but not pamper the flesh and Gal. 5. 17. Rom. 8. 12 13. 1. Pet. 2. 11. Gal. 5. 13. that wee so indeuour by them to cheare our friend as that wee doe not strengthen our enemie For the flesh lusteth against the spirit and the spirit against the flesh and therefore wee must not vse such recreations or after such a manner as may feede and fat it with carnall delight neither are wee debters vnto it to liue after it seeing this life bringeth death but rather as the Apostle exhorteth let vs abstaine from fleshly lusts because they fight against our soules and so vse this gracious liberty which God hath giuen vs that the spirituall part may take occasion of doing good duties and not the flesh of plunging vs into sinne §. Sect. 4 That in our recreations we must auoid giuing of offence The fourth caution is that in all our recreations wee doe not giue any scandall and offence neither vsing such before our weake brethren 1. Thes 5. 22. though lawfull in themselues whereat they sticke or stumble with some scruple of conscience nor yet carrying our selues offensiuely in such as they approue either by spending vnseasonably our time in them or too much of that which is in moderation allowable or with any lightnesse and vanity or by giuing our selues ouer to some vnruly passion Yea as much as in vs lieth wee must abstaine not onely from these faults themselues but also from the least shevv and appearance of them and not onely take care to doe those things which are true and iust pure and louely Phil. 4 8. Pro. 22. 1. Eccl. 7. 1. but also which are of good report not onely taking care to be vertuous but also to bee so esteemed and haue the reputation and praise all pride and vaineglory being auoided which as the shaddow the body doth attend and waite vpon it And seeing recreations are things indifferent we are rather vtterly to forbeare them then to giue vnto our brethren any iust cause of offence because the greatest danger that can heereof come vnto vs is but the hazard of our health whereas by offending them wee may indanger the losse of their precious soules for which Christ hath shed his blood In which regard if the Apostle was so charitable that he would Rom. 14. 15 21. refraine from his lawfull foode rather then offend his weake brother then how small is our charity if we will not forbeare for this cause or at least in offensiuely vse our sports and recreations §. Sect. 5 That all due circumstances must be obserued in our recreations and what they are The fifth caution is that we obserue in our recreations all due circumstances As first that it be decent and beseeming our person place and calling neither is it fit that age and youth Magistrates and common people should vse the same recreations lest for the gaining of a little vaine sport they lose their grauity and with it their authority and that reuerence which is due vnto them from their inferiours in respect of their age and gouernment Secondly that it be apt and fit for our callings and to refresh and make vs more able for the well-performing of the duties belonging to them For that recreation is best which commeth neerest to the end for which we vse it and best fitteth vs to attaine vnto it as rest of the body and exercise of the minde for those that are wearied with corporall labours and bodily exercise for them whose callings doe wholly stand in the study of the minde Or at least some easie exercise after the greater labour of the body or some slight and pleasant imployment of the minde after that it is wearied with more serious and earnest studies In which regard I haue always thought the play at Chests most vnfit for Students and Schollers because it as much occupieth and wearieth their intellectuall faculties as their other studies and on the other side violent exercises vnmeete recreations for those vvho ordinarily spend their strength in painefull labours of the body because both these faile of their proper end which is to refresh the body and minde but contrariwise doe more weary and tyre them and so make them vnfit for the duties of their callings And although as I confesse there is some recreation and delight in change and variety of imployment both of body and minde yet it tendeth not greatly to the refreshing of either but rather deludeth men with a false shew and remedieth not the euill but onely depriueth them of the sense of it whilst their pleasure lasts and causeth them to spend and consume themselues with more delight Thirdly in respect of the circumstance of time there is required that our recreations be seasonable according to the saying of the wise Salomon To euery thing there is a season Eccl. 3. 1 4. and a time to euery purpose vnder heauen a time to weepe and a time to laugh a time to mourne and a time to dance In which regard there is required that first our recreations doe not goe before but succeed the labours of our callings vnlesse in case we may thereby be the better inabled for the performance of them as when they shake off dulnesse and drowsinesse and make vs more actiue and cheerefull for imployment which rarely happeneth in the labours of the body but sometime falleth out in the studies of the minde as we see in the example of Elisha who by musicke 2. King 3. 15. was better fitted for prophecie whilest it made him more apt to receiue diuine reuelations For wearinesse is a kinde of disease and recreation is of the nature of a medicine and therefore as it is preposterous that the cure should precede and goe before the malady or the medicine the sickenesse vnlesse it be such as is fit to preuent it so that wee should refresh our selues with recreation before labour hath caused wearinesse for this were to apply the salue to a sound place which doth no good but if it hath any great strength and attractiue vertue will rather cause it to pimple and draw off the skin And therefore as Salomon saith of the vse of wine Giue strong drinke vnto him that is ready to perish and wine vnto those Pro. 31. 6 7. that are of heauy hearts that he may forget his pouerty and remember his misery no more so
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
soules no lesse then our bodies need their daily bread and to be refreshed continually in their spirituall strength which is abated through our naturall corruption and many slips and falls into sinne as also with the daily and hourely tentations of the diuell and the world In which respect these priuate meanes haue this preeminence aboue the publike that though they are not so powerfull and yeeld lesse nourishment yet we may haue them at our pleasure and feed vpon them as oft as we will supplying what is wanting in their vertue and efficacy by their daily and continuall vse Finally by the priuate meanes we are fitted and prepared for the well-performing of the publike as by reading prayer meditation c. we are inabled to heare the Word preached with profit seeing they not onely inlarge our hearts that wee may heare it with delight reuerence and attention but also fasten it in our minds and memories and make it fruitfull in our liues and not onely helpe our vnderstandings that we may better conceiue of what is spoken being well acquainted with the holy Scriptures but also inflame our affections with the loue of Gods publike seruice when as we haue thought before-hand of the excellency profit and necessity of it So likewise by these priuate meanes we are made more fit for publike prayer whereas thereby we are made better acquainted with our wants which need supply our sinnes to be confessed and the benefits receiued for which we are bound to returne vnto God praise and thanksgiuing and by often conuersing with God in our priuate prayers we are more incouraged to goe with boldnesse and confidence vnto the Throne of grace vnto which wee cannot attaine if wee estrange our selues from him by our seldome approching into his presence Finally we cannot come as worthy ghests to the Lords Table vnlesse by our priuate exercises of meditation examination and prayer wee be prepared whereby we renew our faith repentance and charity towards our neighbours and come furnished with such sauing graces as are needfull and necessary for the receiuing of the Sacrament with fruit and comfort And therefore it is no maruell if those who content themselues only with the publike meanes of saluation and altogether neglect these priuate helpes leauing all their Religion and deuotion at the Church doore and neuer looking after it till their next returne doe prooue such vnthriuing Christians weake in knowledge feeble in grace and slacke and faint in all the duties of a Christian life For as we would not wonder to see one leane and feeble in body that should content himselfe with liberall sustenance one day in the weeke and fast all the rest so there is as little cause to maruell at the small growth spirituall leannesse and weaknesse of these carelesse Christians after they haue long inioyed the publike means of saluation seeing they rest wholly vpon them and neglect all priuate duties as it were their daily sustenance and so by long fasting are infeebled in their strength and abated in their appetite that they can neither receiue the food publikely offered nor yet disgest and turne it into nourishment when they haue fed vpon it Whereas our soules need more continuall and daily nourishment then our bodies seeing there are no fewer causes of the impairing and abating of their strength §. Sect. 2 That Christiā watchfulnesse is not a bodily but a spirituall exercise Now these priuate meanes are manifold All which may bee reduced vnto two kinds both which containe vnder them diuers particulars the first are such priuate helpes and meanes as are to be vsed by our selues alone the second sort are such as may be vsed both by our selues and also with others ioyning with vs. Of the former sort the first is Christian vigilance or watchfulnesse which well deserueth the first place because being rightly knowne and practised it will serue as a guide to direct and leade vs in all the rest Whereof my discourse need not to be so large as the argument is excellent and necessary seeing it is so religiously and learnedly The spirituall watch handled in a Treatise lately published that were not this Worke imperfect without it I should haue needed to haue said nothing of it seeing little can be added which hath not been better said already But that we may proceed in handling of this poynt I will consider the nature of this watchfulnesse and the meanes which inable vs vnto it In the former we will examine what it is and wherein it consisteth and the ends whereto it tendeth or the obiects about which it is exercised For the better explaning of the first poynt wee are to know that waking watching and watchfulnesse and contrariwise sleeping and neglect of watching are not here vsed in their natiue and proper signification but are metaphoricall words borrowed from the state and disposition of our bodies and from thence transferred to our soules and spirituall estate For we are said to sleepe whilest wee continue in the state of vnregeneration dead in trespasses and sinnes or when being recouered by the quickening power of Gods Spirit regenerating and reuiuing vs we doe in respect of some acts and operations relapse againe into our former condition And wee are then said to awake when we rise out of this estate either in our first conuersion or when we renue our repentance after our falling into sinne and doe againe recouer the operations of spirituall life And finally wee are said to watch when being through our naturall corruption inclined and disposed to fall into our former sleepe of sinne wee doe with all care and circumspection obserue our selues that wee be not ouertaken with spirituall sloth but that we may continue waking and able and actiue for the well-performing of all Christian duties and of our spirituall life in grace In which regard their ignorance and errour is much to bee pitied who imagine that they haue well obserued and kept the Christian watch vnto which we are exhorted in the Scriptures when as hauing abridged themselues of their sleepe and naturall rest they haue thereby wasted and wearied their bodies and weakened their corporall strength this errour arising out of another that the flesh by which the Scriptures vnderstand our originall and naturall corruption the body of sinne and death is nothing else but the body it selfe and that mortification of the flesh consisteth chiefly in the macerating and tormenting pining and pinching of our bodies by depriuing them of all necessaries and among others of their naturall rest and sleepe the which errour I haue at large refuted in Christian warfare the fourth part another place But we are to know that as we may nourish the flesh and consume the body and contrariwise nourish the body and mortifie the flesh so we may take our bodily sleepe as all the faithfull haue done in the state of Regeneration and yet maintaine the spirituall watch and watch euen whole nights as Iudas that betrayed Christ
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
XV. Of the good things which a good Conscience witnesseth to the faithfull 77 Sect. 1 That it witnesseth first pardon of sinne and reconciliation with God 77 2 Secondly it witnesseth our sanctification 78 3 Thirdly that we are in all estates blessed 79 4 That a good conscience maketh vs cheerefull in Gods seruice 79 CAP. XVI Of the signes and properties of a good conscience 81 Sect. 1 The first signe and the causes of it 81 2 The second is taken from the manner of working it in vs. 81 3 The third is the effects of it 81 4 That it is knowne by the properties of it and first that it is pure and peaceable 82 5 That it keepeth it selfe cleere before God and men 82 6 That a good conscience knoweth it selfe to be so 83 7 That a good conscience maketh vs merry and cheerfull 84 8 That it may bee knowne by the integrity and constancy of it 85 CAP. XVII Of the meanes whereby wee may get a good conscience and preserue it being gotten 86 Sect. 1 The first meanes is highly to esteeme it 86 2 The second meanes to know Gods reuealed will and apply it for vse 87 3 The third meanes is a liuely faith 88 4 The fourth meanes are the exercises of repentance 89 5 Of the meanes whereby a good conscience may be preserued 90 THE SECOND BOOKE of a godly life containing the maine parts and principal duties of it which wee ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth 92 Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded 92 2 Of that Euangelicall obedience wherin a godly life consisteth 93 3 That this obedience must bee performed after an Euangelicall maner 94 4 That we must ioyne in it the duties of piety righteousnesse and sobriety 94 CAP. II. Of piety which is the summe of the first Table 95 Sect. 1 Of piety comprizing in it all the duties of Gods seruice 95 2 3 4 5. Reasons mouing vs to imbrace piety taken from the excellency profit and necessity of it CAP. III. Of our adhering and cleauing vnto God with full purpose and resolution of our hearts 99 Sect. 1 Of the summe of the first Commandement 99 2 Of adhering vnto God what it is and the necessity of it 100 3 The properties of sound resolution as first that it must be vniuersall 101 4 The necessity of our adhering vnto God proued by diuers reasons 102 5 Of the meanes whereby we may confirme our resolution of adhering vnto God 103 CAP. IIII. Of trust affiance and hope in God 105 Sect. 1 Of affiance in God and wherein it consisteth and of the reasons which may moue vs vnto it 105 2 Of the meanes of affiance 106 3 Of hope in God what it is and wherin it consisteth 107 4 Of the meanes of Hope 108 CAP. V. Of the loue of God and diuers vertues which spring from it 109. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it 109 2 Of the zeale of Gods glory what it is and wherein it consisteth 110 3 Of reioycing in God what it is and the meanes whereby wee may attaine vnto it 111 4 Of thankfulnes vnto God what is required vnto it and the meanes of it 112 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience 113 6 Of the meanes of obedience whereby we may be inabled to performe it 114 7 Of passiue obedience and patience in afflictions 115 CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods external worship with the body 116 Sect. 1 Of the feare of God what it is and the causes of it 116 2 That this feare of God is commended vnto vs in the Scriptures and of the profit of it 117 3 Of the meanes of obtaining this feare of God 118 4 Of humility what it is and the causes of it 119 5 Of the excellency and vtility of humility 120 6 Of the meanes whereby wee may attaine vnto humility 121 7 Of externall worship with our bodies 122 CAP. VII Of the duties which are required in the second Commandement as prayer hearing the Word and administration of the Sacraments 123 Sect. 1 Of the things generally required in the second Commandement 123 2 Of prayer and inuocation 124 3 Of the duties of Gods Ministers 125 4 Of the duties of hearers and first such as respect their preparation 125 5 Of the duties required in hearing and after we haue heard 126 6 Of the administration of the Sacraments 127 CAP. VIII Of the duties required in the third and fourth Commandements 129 Sect. 1 Of the sanctifying of Gods Name and how it ought to be done 129 2 Of the sanctifying Gods Name in lawfull oathes 130 3 Of the sanctifying Gods Name by making and performing our vowes 131 4 Of the sanctifying Gods Sabbath and what is required vnto it 131 5 Of the spirituall sanctification of the outward rest 132 CAP. IX Of the summe of the second Table 133 Sect. 1 Of the duties of righteousnesse towards our neighbours 133 2 Of the dutie of sobriety towards our selues 134 3 Of the duties of charity 135 4 Of the meanes and manner of working charity in vs. 135 5 What charity is and the properties of it 136 6 Of the obiect of charity which is our neighbours 137 7 The manner of louing our neighbors namely as our selues 138 8 That naturall selfe-loue is not the rule of charity but that which is holy and spirituall 138 9 The properties of lawfull selfe-loue 139 10 That wee must loue our neighbours as Christ hath loued vs. 139 CAP. X. Of the reasons which may mooue vs to imbrace charity 140 Sect. 1 Of the excellency of charity 140 2 Of the profit of it in respect of our neighbours 141 3 Of the profit of it in respect of our selues 142 4 Of the necessity of charity 142 CAP. XI Of the duties required in the fifth Commandement 144 Sect. 1 Of the generall duties required in the fifth Commandement 144 2 Of the duties of superiours in excellencie and of inferiours towards them 144 3 Of the duties of superiours in authority in generall and of inferiours towards them 146 4 Of the duties of superiours and inferiours in the family and first of man and wife towards one another 147 5 Of the duties of husband and wife towards the rest of the family 148 6 Of the duties of parents and children 148 7 Of the duties of Masters and seruants 149 8 Of the duties of Ministers and people 149 9 Of the duties of Magistrates and subiects 150 CAP. XII Of the duties required in the sixth Commandement 151 Sect. 1 Of the summe of this Commandement and of anger and hatred 151 2 Of the inward duties and vertues here
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
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
99 100. then our teachers if wee haue more care then they in keeping Gods Commandements For the feare of the Lord is wisedome and to depart from euill is vnderstanding Iob. 28. 28. Psal 111. 10. And as Dauid saith The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe his Commandements CAP. VIII Of a liuely and iustifying faith which is the second mayne ground of a godly life §. Sect. 1 That without fayth we cannot performe any duties of a godly life THe second mayn ground of a godly life is a true and iustifying faith without which we cannot performe any duty acceptable to God For before our workes can be acceptable our persons must be accepted neither can the actions of an enemy be pleasing vnto him with whom he is at emnity before they be reconciled we must first bee good trees before we can bring forth any good fruits and haue our hearts sanctified by faith before we can doe the workes of sanctification For who can bring a cleane thing out of an vncleane Not one saith Iob. And what is Iob 14. 4. 15. 14. man that he should be cleane and he that is borne of a woman that he shoud be righteous As Eliphaz speaketh First Abels person must be accepted before Gen. 4. 4. his sacrifice could be acceptable And we cannot be accepted in our selues being dead in sinne and the children of wrath as well as others till being by faith vnited vnto Christ God accepteth of vs in his best Beloued Without Heb. 11. 6. faith therefore it is impossible to please God for till our persons please him our actions cannot Againe Whatsoeuer is not done of faith is sinne and our Rom. 14. 23. best actions which seeme most glorious in the eyes of men will not indure the sight of Gods iustice because they are imperfect and stayned with the filth of our corruptions till hauing applyed Christ vnto vs by faith our vnrighteousnesse bee couered with his perfect righteousnesse and our corruptions be washed away with his blood And this was the cause why the Iewes who followed after the law of righteousnesse did not attayne Rom. 9. 31 32. vnto the law of righteousnesse because they sought it not by faith in Christ but by their owne workes of the law Moreouer we are wilde vines till we be ingrafted into the true Vine Iesus Christ and can bring foorth no good fruit for without him we can doe nothing But being planted into this liuing Iohn 15. 5. Stocke by a liuely faith we deriue from him such sap of grace that wee are made fruitfull in all holy obedience and as without him we can doe nothing so with him we are enabled to the performance of all good duties according to that of the Apostle I can doe all things through Christ that Phil. 4. 13. strengthneth me Furthermore faith is the prime grace that is after we are illuminated wrought in vs by the Spirit and the onely liuing Fountaine from which all true obedience floweth for till it purifieth the heart we haue Act. 15. 9. Gal. 5. 6. not so much as a desire to please God in the performance of any duty nor any power to produce a good action till faith worketh by loue and giueth 1. Iohn 4. 19. vnto vs life and motion And finally without faith there can bee no loue for wee cannot loue God till first we be assured that he loueth vs and without loue there can be no obedience for loue is the fulfilling of Rom. 13. 8. the law and therefore the want of loue is the roote of all disobedience and transgression But when by faith we are perswaded of Gods loue in Christ then doe we loue God againe who hath so loued vs and this loue worketh in vs a desire to please him in all things both by hating and forsaking that which he hateth and by louing and imbracing that which he loueth and commandeth So that according to the measure of our faith such is the measure of our loue and if our loue be great or small such also will be the fruits of our obedience §. Sect. 2 That faith and a godly life are inseparable companions Faith therefore and a godly life are inseparable companions being vnited together in the bond of loue which is stronger then death it selfe Cant. 8. 6. and as a godly life cannot possibly bee without faith no more then the fruit without the tree or a wel-built house without a foundation or breath without a liuing body So neither can a liuely faith be seuered from a godly life For being by faith assured of Gods loue we cannot chuse but loue him againe and approue our loue by our new obedience Being by faith ingrafted into Christ and so become trees of righteousnesse of Gods owne planting we cannot but bring foorth good fruits For as an euill tree Mat. 7. 17 18. cannot bring forth good fruit so neither can a good tree bring foorth euill fruit seeing the fruit alwaies followeth the nature of the tree And as men doe not gather Grapes of thornes nor Figges of thistles so neither Crabs of Apple-trees nor wild and sowre grapes of a good and fruitfull vine Finally faith and the fruits of obedience in a godly life are the one the cause and the other the effect which haue such mutuall relation that they argue and proue eyther the presence or absence one of another as if there be a Father there must needs be a child of which he is a father and if there be a child there must needs be a father of whom he is a child If there be a Sunne there must needs be beames spreading from it and if there bee beames there must needs be a Sunne from which they are spred If there be a liuing body it must needs moue and breathe and if there be a vitall breath then must there needs be a liuing body from which it is breathed And therefore as we may conclude that if there be no father sonne nor body there can be no child beames nor breath so where there is no faith there can be no fruits of obedience seeing these as effects doe arise and spring frō that cause And contrariwise as we may infer that if there be no child beames or breath there can be no father light or body so also that if there be no fruits of obedience in a godly life there can be no faith but onely some shew and shadow of it as a man though wanting a child is like a father the shaddow of the sunne in the water like vnto the sunne in the firmament and a dead carkasse like a liuing body nor yet a godly life Jam. 2. 18 26. and true obedience without faith but some glorious resemblance of it in outward appearance As a fatherlesse boy is like a child who hath a father the lightening hath some similitude of the beames of
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
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
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
losse but neglect our owne particular when as it will not stand with the publike and generall good Thirdly we must in all our labours ayme so at our owne profit as that we ioyne therewith the welfare and benefit of our neighbours whom by the Law of charity wee are to loue as wee loue our selues and not raise our gaine out of their losse and disaduantage as it is the common custome of the world But as wee professe our selues members of the same body so must wee as becommeth members ayme chiefly at the preseruation of the whole and then at the ioynt good one of another not thinking those goods well gotten which are raysed and gayned out of our neighbours losse §. Sect. 6 That the duties of our callings must bee performed after a right manner and first with heauenly mindes And these things are to bee obserued in the labours of our callings in respect of their causes both efficient and finall In the next place our care must be that we performe them after a right manner vnto which is required that wee be exercised in our earthly businesse with heauenly mindes and affections and not suffer our worldly imployments so wholly to take vs vp both in soule and body as that thereby wee should bee hindred from hauing our conuersation in heauen But like Citizens of heauen and pilgrims on earth whilst our bodies are trauailing in worldly imployments we must haue our mindes hearts and affections lifted vp in spirituall and heauenly meditations and desires contemplating and longing after the ioyes of our owne countrey and not so much minding the things beneath as the things aboue where Christ sitteth at the right Phil. 3 20. Col. 3. 1 2. hand of God Especially we must not neglect in the middest of our ordinary businesse to lift vp our hearts often vnto God either crauing his blessing in the beginning of our worke or giuing him thankes and praise in the end and not suffer our thoughts to be so wholly set vpon our bodily imployments and earthly obiects as not sometimes to fixe them vpon spirituall and heauenly things For it worldlings and citizens of the earth are seldome or neuer so intent vpon their workes and present imployments but that their minds and hearts will take liberty of wandring after those carnall pleasures wherein they most delight let it be a shame for vs who professe our selues Citizens of heauen so wholly to mind earthly obiects as neuer to finde leasure to thinke of the ioyes of our owne Country or of the spirituall meanes whereby wee may be inabled to attaine vnto them As therefore we are to auoide Monkish sloth and idlenesse giuing ouer the painefull labours of our callings vnder pretence of contemplation so are we with no lesse care to auoyd the contrary extreme of turning worldlings and being earthly-minded hauing our mindes and hearts so wholly fixed vpon worldly things as that we can finde no leasure to thinke vpon those which are spirituall and heauenly But we must be so imployed in the duties of our callings as that we neglect not the generall duties of Christianity and the exercises of Religion in their due time nor be so intent and earnest in pursuing momentany gaine and worldly profit as that in the meane time through spirituall sloth we suffer any of Gods sauing graces heauenly thoughts or holy affections and desires to bee cooled and quenched in vs. Wee must so play the good husbands as that we doe not forget Christs counsell First seeke the Kingdome of God Mat. 22. 2 3 4. and his righteousnesse and not be so taken vp with our Oxen farmes and earthly matches and marriages as to neglect the meanes whereby wee may bee fitted to come as worthy ghests to the marriage of the Kings sonne Wee must chuse with the Philosopher rather to neglect our Aristippus apud Plut. de tranquil animi farmes then our soules and suffer some weedes to grow in our fields rather then to haue our mindes ouergrowne with vices or to lose any good opportunity of weeding them out or of sowing in them the seeds of Gods graces §. Sect. 7 That the duties of our callings must be sanctified by the Word and prayer Secondly vnto the performing of the duties of our callings after a right manner there is required that we sanctifie them by the Word and 1. Tim. 4. 5. prayer The former is done when as we doe nothing but that for which we haue our warrant out of the holy Scriptures and vse them as the rule and squire according to which we frame all our actions doing that which the Word of God requireth and leauing that vndone which it forbiddeth and condemneth The which is to be obserued both in respect of the matter and workes themselues and also the manner and circumstances doing all things both in substance and forme as it requireth and directeth The latter is performed when as by prayer wee desire Gods blessing vpon all our labours and render vnto him praise and thanksgiuing when wee haue obtained it and haue succeeded and prospered in the workes of our hands And this the Apostle requireth in all our affaires Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing Col. 3. 17. thankes to God and the Father by him The necessity whereof will plainely appeare if we consider that it is Gods blessing onely which maketh rich and causeth vs to thriue and prosper in all the vvorkes of our Pro. 10. 22. hands That it alone inableth vs to build goodly houses and causeth our Deut. 8. 13 18. heards and our flocks our siluer and gold and all that wee haue to multiply and that hee onely giueth vs power to get wealth That it is he vvho at his pleasure giueth and taketh away maketh poore and rich bringeth low and lifteth Job 1. 21. vp raysing the poore out of the dust and lifting vp the begger from the dunghill to set them among Princes and to make them inherite the Throne of glory 1. Sam. 2. 8. Psal 113. 7. As we see in the example of Abraham and Lot who by the blessing of Gen. 13. 5 6. God vpon their labours waxed so rich that the land was not able to beare them that they might dwell together and of Isaac who being a soiourner and stranger in the land prospered in all his labours and sowing the ground receiued in the same yeere an hundred fold because the Lord blessed him And in Iacob who passing ouer Iordane like a poore Pilgrim Gen. 26. 3 12. with his staffe in his hand at his returne backe againe was multiplyed in Gen. 32. 10. wealth Whereas contrariwise if Gods blessing be wanting as wee are not likely to haue it vnlesse we craue it all our labours and indeuours will be spent in vaine For except the Lord build the house they labour in vaine Psal 127. 1 2. that build it except the
which is to strengthen the flesh against the Spirit and to put weapons into it hands Rom. 8. 13. 1. Pet. 2. 11. whereby it will mortally stab and wound vs But what then shall our seruants haue no time of recreation who haue wrought hard all the weeke I answer To them that are wearied with labour the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies and if they be spiritually-minded the exercises of the Sabbath before spoken of are the best recreations for the cheering of the heart and minde For who can reasonably thinke when a man is tyred with the weekes labour that violent exercises which are required to many recreations and bodily labour to the most should recreate a man more then an holy and religious rest hearing the Word singing of Psalmes holy conferences and such like if carnall loue did not take away all appetite from these and supply spirits and strength for the atchieuing of the other yea but we must take our seruants as they are and haue some respect to humane frailty and infirmity and though we may perswade them to delight in spirituall exercises yet in the meane time till they be alike spiritually-minded with vs we must giue them liberty to vse those recreations wherein they take pleasure Well let it be so yet is it necessary that the Lords Day must be the time allotted to these sports will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice and conuert it to our owne vse and pleasure and whereas being chiefe Lord of persons and times he might haue reserued sixe dayes for himselfe and allowed but one vnto vs now that he hath dealt thus graciously and bountifully with vs as to appropriate but one for his owne worship and leaue sixe for our businesse shall we thinke that one too much and vngratefully incroach vpon it and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty who gaue vs freely all the rest shall we grudge and repine to pay this due tribute and greedily seaze all into our hands by a false tenure Finally shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies and our momentany estates and shall wee thinke one too much to be imployed for the good of our owne and our seruants soules and for the furthering and assuring of our owne and their euerlasting saluation Rather therefore if recreations bee necessary for our seruants let vs allot some of our owne time in the sixe dayes for this vse then rob the Lord of any part of his Day vnto which we haue no right and not conclude with this childish yet deuilish sophistry That seeing of necessitie they must haue some time for their sports therefore it must be on the Lords Day rather then any of our owne As if we would say They must needs haue some mony to spend on their pleasures and therefore to get it they must rob by the high-way or picke other mens purses but not haue a penny of our allowance Now if those recreations which at other times are lawfull or of indifferent nature be on the Lords Day forbidden as vnlawfull then what shall we say of such as are at no time lawfull but simply euill and wicked In which notwithstanding many that professe Christianity spend a great part of the Lords Day as if they would consecrate a feast to Bacchus or Venus yea the Deuill himselfe whose workes they are rather then vnto God who being pure and holy condemneth and abhorreth these fruits of the flesh and workes of darkenesse as odious and abominable §. Sect. 4 That we must rest from sinne of all kinds on the Lords Day Thirdly our care must principally bee on the Lords Day to abstaine from all sinne which aboue all others is to be esteemed the most seruile worke seeing the committing thereof is the base seruice of the deuill and our owne carnall lusts In which regard as wee must at all times auoyd it so especially on the Lords Day which is an holy rest consecrated to his worship and seruice seeing we cannot offer vnto him a greater indignity then to serue the deuill in the workes of darkenesse when we should serue him in the exercises of piety and Religion And as wee are carefully and conscionably to auoyd all kinds of sinne so those principally wherewith the Lords Day is most ordinarily profaned which being the sinnes of the times and Countrey will by the contagion of euill example most easily poyson and infect vs if we doe not warily auoyd them Among these we may number proud and laborious curiosity in decking and adorning of the body which doth so wholly take vp the time of some especially of the weaker sexe that they haue scarce any leasure for any spirituall exercises whereby they should priuately serue God and prepare themselues for his publike worship in the Congregation Secondly excessiue and vnnecessary feasting especially of our equals by which seruants ordinarily are more toyled then on any other day in the weeke and so wholly taken vp with these businesses that they can seldome come to the House of God to doe him seruice So that as Dauid sometime seemed to enuie the happinesse Psal 84. 3. of the Sparrowes and Swallowes which had that liberty of comming into the Tabernacle which he wanted so haue these poore Cookes and seruants cause not only to enuy them but euen their Masters Hawkes and Dogs which accompany them to the House of God when as they whose soules are no lesse precious then their Gouernours and purchased at as high a rate euen the inestimable price of Christs Blood are constrained to stay at home with hungry and starued soules for want of spirituall food that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes for as surfetting and drunkennesse are neuer seasonable but are alwayes vnlawfull and to be shunned as workes of the flesh so aboue all other times vpon the Lords Day as being not onely in themselues sinfull and workes of darkenesse but also notable impediments which disable vs vnto all holy duties whilst oppressing the heart surcharging the stomake and filling the head with drowzie fumes they make vs more fit to sleepe then either to pray or heare or meditate or to performe any other duty of Gods seruice And vnto these we may adde dispatching of slight businesses which are thought scarce worth the while vpon the weeke dayes as vnnecessary iourneys and idle visitations casting vp our accounts and setting our reckonings straight carrying home of worke done the weeke before giuing directions and instructions to our seruants for the dispatching of their businesse the weeke following and such like §. Sect. 5 That we must not thinke our
more They are trees of righteousnesse of Gods planting which alwayes Esa 61. 3 11. flourish and when they come once to bring foorth their fruits they neuer grow dry and barren but are still purged and pruned by him that Joh. 15. 2. set them that they still bring foorth fruit in more abundance heerein vnlike other trees and resembling onely the Palme and Cedar in Psal 92. 14. that they continually flourish and most exceed in fruitfulnesse in their old age as the Psalmist noteth Gods children are not like false conceptions and dead moles in the wombe which quickly come to full growth and then standing at a stay proue abortiue births but staying their appoynted time are perfected by degrees in their shape parts and all their lineaments and after their birth stand not at a stay for there are no dwarfes in Gods family but grow from strength to strength and from stature to stature till they come to a perfect age in Iesus Christ §. Sect. 3 That except we grow in grace we can haue no sound comfort in our estate And therefore when there is no growth in grace nor in the practice of holy duties we can take little comfort in such a state but as it is a griefe to parents when as their children grow in age and not in wisedome and an ill signe that nature is out of frame and hindred in her course when as in their bodies they stand at a stay and though they eate and drinke and sleepe yet doe not grow at all in their stature so haue we more iust cause to grieue when after many yeeres we remaine children in knowledge and weaklings in all sauing grace and may take it as an ill signe that there is little grace in vs or some notable impediment which doth stop and hinder it in its operations when as hauing inioyed for a long time the spirituall food of the Word and Sacraments we grow not vp thereby nor any whit increase in our strength and stature Wee are pilgrims and trauellers as we professe towards our heauenly home who are still going on and euery day dispatch some part of the way but if we stand at a stay and after many yeeres spent are no more forward in our iourney then we were at our first setting forth it sheweth plainly that we are no true trauellers but loyterers that lazily lye lusking in our Inne or that we haue not gone in the right way that leadeth to our Countrey Wee would bee counted souldiers in the Christian warfare and professe that wee fight against the spirituall enemies of our saluation but if Satan in euery tentation preuaileth with vs if the world hath so allured vs by her bewitching baits that we are in league and loue with it if after many yeeres wee haue got no conquest ouer our corruptions pride couetousnesse voluptuousnes malice enuie and such like but that they still raigne and rule in vs as in former times it is a signe that we either are none of Gods Souldiers seeing we haue made a peace with his enemies or that wee are notable cowards who iustly deserue to be casheered and that there is little grace or goodnesse in vs seeing so long time and large meanes haue so little improoued and increased it Doubtlesse saith one he is not good who will Minimè pro cerâ—o est bonus qui melior esse non vult vbi incipis nolle fieri melior ibi desinis etiam esse bonus Bernard Epist 91. Nemo perfectus est qui perfectior esse non appetit c. Bernard Epist 243. not be better and when thou ceasest in thy desires to become better thou ceasest also to be good And againe no man hath attained to any perfection who doth not desire and labour to be more perfect and so much the perfecter doth euery man approue himselfe by how much the more earnestly he striueth after perfection Moreouer true vertue knoweth no end nor is circumscribed with time and the feare of the Lord indureth for euer The iust man thinketh with Paul that hee hath neuer apprehended that which hee pursueth nor euer saith I haue enough but alwayes hungreth and thirsteth after righteousnesse so that if he should liue for euer he would also for euer desire still to be more iust and would striue with all his strength to proceed from good to better For he is not a mercenary that hath hired himselfe to doe God seruice for a yeere but a sonne of the family which continueth for euer Finally let vs labour daily to grow in grace by exercising it continually in the duties of godlinesse both because otherwise we can haue no assuracne that it is true and substantiall but hypocriticall and a bare shadow seeing all true grace is growing grace like the graine of mustard-seed small at the first and great afterwards and also because if we doe not increase our Lords Talents he will take them from vs and giue them to faithfuller seruants and seeing through our negligence we haue depriued our selues of the substance he will also take away from vs the shew and shadow according to that of our Sauiour Vnto him that hath shall be giuen and he shall haue abundance Math 13. 12. Luk. 8. 18. but from him that hath not shall be taken away euen that which hee seemeth to haue §. Sect. 4 That if we desire to grow in grace we must carefully vse the meanes which may further vs in it and what these meanes are Now if we would attaine to this Christian growth wee must vse all good meanes which may further vs in it for in vaine hee professeth his great desire to be rich who neglecteth all good husbandry and meanes of thriuing or to grow in strength and stature who will not vse food and clothing which are the ordinary meanes to attaine vnto them Yea if wee desire spirituall growth in grace and goodnesse we must take more then vsuall paines seeing as to the augmenting of the body there is required more meat and better concoction then for the preseruing of it in that stature and strength vnto which it hath already attained so vnto our growth in grace and increasing of our spirituall stature it is necessary that we more diligently vse the meanes and receiue the food of our soules in greater quantity and with better stomackes then onely to hold as wee say life and soule together and to preserue our graces in their bare being and present plight Now the meanes of increasing in grace and proceeding in the practice of all Christian duties are the same by which they had their first beginnings as the carefull and conscionable hearing of the Word preached for we must like new-borne babes desire the sincere 1. Pet. 2. 1. milke of the Word which is also the seed of our Regeneration and new-birth if euer wee meane to grow vp thereby So also the reading of the Word and vse of the Sacraments meditation holy conferences of
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.
vp our soules which were humbled in the sight and sense of our wants and impotency to supply them with firme confidence breaking thorow all doubts and difficulties assure our selues that God who is so able and true of his Word will graciously grant these things which he hath commanded vs to aske and that as he hath inlarged our hearts with hearty loue and feruent desires after the more full fruition of that good or freedome from that euill whereon we haue meditated so he will perfect his owne good worke replenish that roome which himselfe hath prepared and satisfie those holy desires vvhich by his good Spirit he hath wrought in vs. Which confidence may mooue vs to reioyce in the Lord and to glory after an holy manner in the assurance of our victory ouer our corruptions and of our fruition of those graces wherein as yet we are defectiue and imperfect §. Sect. 6 Of the egresse and conclusion of our Meditation The last point to be considered in this exercise of Meditation is our egresse and conclusion which must not be sudden and abrupt seeing this were neither comely nor profitable but deliberate and by degrees And as Oratours prescribe in the Art of Rhetoricke and elocution that wee should begin with a low voyce quiet affections and action and so rising by degrees till we come to our highest pitch of extension and earnestnesse both of inward and outward motion not to breake off abruptly in this height but remitting both voyce affection and action by degrees so must we doe in this case for hauing begun our Meditation in intellectuall discourse with quiet mindes and calme affections and raised them to that height of feruencie and deuotion whilest we haue laboured to attaine vnto a liuely sense and feeling of spirituall taste in the matter whereon wee haue meditated we must not make an abrupt conclusion but with some remission of our former feruour compose our minds and hearts to their former quietnesse and calmnesse And first we must cast backe the eye of our minds to reuiew our former exercise and to examine how wee haue performed it and what fruit and benefit our hearts and soules haue felt and tasted in it And if we find that it hath well succeeded we are to congratulate with our owne soules in the ioyfull fruition of so great a blessing and to giue the whole glory to God by whose helpe onely we haue so well prospered in this exercise rendring vnto him with cheerefull hearts all praise and thanksgiuing for the gracious assistance of his holy Spirit whereby he hath directed vs in our course inlightned our mindes confirmed our memories inflamed our hearts and affections with his loue and true deuotion giuing vnto them a liuely taste and feeling of spirituall comfort in the things whereon wee haue meditated The which our thanksgiuing we may inlarge from the subiect matter of our Meditation as if it be some point of doctrine for inlightning our minds in the knowledge of that truth and inflaming our hearts with the loue of it if it bee some grace and vertue for reuealing the beauty excellency profit and necessity of it to our vnderstandings for causing vs to imbrace and loue it with our hearts and affections and for working it in some measure in vs by his Spirit if it be a duty for teaching vs his wayes and inabling vs to walke in them or if it be a vice and sinne for discouering to our mindes the deformity haynousnesse and danger and working our hearts to a true loathing and detestation of it But if we haue found many wants and weaknesses in the performing of it as dulnesse and blindnesse of minde wandring thoughts and worldly distractions coldnesse of deuotion deadnesse of affection and by reason heereof little taste of sweetnesse and of the fruit of all our labour wee are to craue pardon at Gods hands and to bee humbled in the sight and sense of our owne weakenesse and corruption And then labouring to finde out the causes of this vntowardnesse let vs resolue to vse our best meanes to remooue them against the next time that wee may performe this exercise with more fruit and benefit Finally we may conclude this whole exercise by recommending our selues our soules and bodies into the hands of God which some Writers on this Argument doe call Oblation or offering whereby wee consecrate and deuote our selues wholly vnto God desiring no longer to liue vnto the world or our owne flesh but vnto him that we may doe him seruice and in all things please him denying our owne wills that they may bee submitted vnto his and crauing his protection against all enemies who would hinder vs in this our resolution and direction and assistance in the whole course of our liues that all our thoughts words and actions may bee suteable and answerable both to our generall profession of Christianity and to those conceits desires and resolutions which wee haue expressed in our last Meditations And so reposing our selues with holy and quiet security vpon the care and prouidence of our gracious Father wee may profitably conclude this exercise by singing to Gods praise some part or verse of Dauids Psalmes suteable to our present disposition or the subiect matter of our former Meditation CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance §. Sect. 1 The reason of this choice what repentance is and the causes thereof HAuing thus set downe the doctrine of Meditation it now followeth that I propound an example of it according to the former rules and directions Where first we are to make choyce of the subiect matter whereon wee purpose to meditate and then to discourse of it with our vnderstanding and to feele the vertue and efficacie of it in our hearts the which must be done in a Soliloquie between vs and our soules or rather of the soule to it selfe after this manner Now that thou hast O my soule sequestred thy selfe from all society that thou mayest haue some secret conference betweene thee and thy selfe in the alone presence of God and thine owne conscience make choyce of some fit subiect whereon thou mayest spend thy paines and time with most profit for thy spirituall good that laying a good foundation thou mayest erect thy building with more ease and fruit And what fitter matter vpon this present occasion canst thou chuse to thinke vpon then vpon that excellent grace and duty of repentance which is the first beginning of a godly life and after it is begun accompanieth it vnto the end as a chiefe agent in all this worke Vpon what better argument canst thou meditate then vpon this which the Prophets and Apostles haue so much beate vpon yea which our Sauiour Christ himselfe thought so necessary and profitable that he did not onely make it the subiect of his owne Sermons but being to ascend commended it at his last farewell to his Apostles as the chiefest theame
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
outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
of saluation Psal 116. 12. 150. 2. and praise him who is so worthy to be praised Praise him in his noble acts praise him according to his excellent greatnesse Praise him in his power and truth praise him for all his grace and goodnesse Blesse and magnifie him for all his former benefits and his Christ through whom they are all conferred vpon thee And especially as by present occasion thou art bound for that he hath giuen vnto thee the grace of repentance and renewed and increased it by this present exercise graciously assisting and inabling thee by his holy Spirit to bring it to good issue Praise therefore the Lord O my soule Psal 103. 1. and all that is within me praise his holy Name And now with these praises offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour who is all-sufficient to keepe thee vnto the end and in the end Thou art not worthy worthlesse soule his receiuing and owning but so much the rather offer thy selfe vnto him who is able to make thee worthy Deuote and consecrate thy selfe wholly vnto his seruice and resolue to glorifie and please him in all things for the time to come And because thy resolutions are weake thy power small and thy best indeuours full of imperfections make thy seruice as acceptable as thou canst by offering thine heart with it and doing all that thou canst doe willingly and cheerfully Desire the assistance of his good Spirit to direct and guide rule and ouer-rule thee in all thy thoughts and desires words and workes that they may in some measure answere vnto thy resolutions and bee pleasing and acceptable in his sight Especially desire his helpe that the practice of thy repentance may be suteable to thy Meditations in the whole course of thy life that more and more sorrowing for thy sinnes thou mayest haue daily more cause to reioyce in the assurance of his loue and thine owne saluation and that turning from them and returning to thy God thou mayest more and more glorifie him by bringing forth better and more fruits of new obedience And now returne vnto thy rest O my soule for the Lord hath dealt bountifully with thee Repose thy selfe securely vnder the shaddow of Psal 116. 7. his wings who is able to defend thee and to cause thee in the midst of garboyles and desperate dangers to dvvell in safety God is thy refuge and Psal 4. 8. strength a very present helpe in trouble He hath made thee to heare ioy and gladnesse that the bones which he had broken might reioyce Thou didst sow in teares Psal 46. 1. but he hath caused thee to reape in ioy Thou didst goe forth weeping bearing Psal 126. 5 6. precious seed but thou art come againe reioycing bringing thy sheaues with thee Blesse therefore the Lord all his workes in all places of his dominion Blesse the Psal 103. 22. Lord O my soule CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estate §. Sect. 1 How consideration and examination differ THe third priuate meanes of a godly life is consideration and examination both which are in truth but branches of Meditation Yea the former if we take it in the largest extent differeth little or nothing from it seeing we may be said either to meditate or consider of any thing when we thorowly and deliberately ponder and waigh it in our mindes with all the circumstances belonging to it But heere we will take it in a more strict sense as it pondreth those things which neerely concerne our estate and so it is much like vnto examination although if we speake properly and distinctly there is some difference betweene them For consideration is yet as we heere handle it more generall extending to all things that concerne vs past present and to come but examination properly meddleth not with things to come but searcheth out those things which are past or present bringing them to be tryed by the rule according to which wee doe examine them whether they bee true or false good or euill Consideration waigheth and deliberateth before-hand what wee are about to doe and whether it be lawfull or vnlawfull expedient or vnnecessary profitable or to our losse and accordingly mooueth vs either to doe it or to leaue it vndone But in examination we consider of that which is done already whether it be well or euill done wisely and to our good or vnaduisedly and to our hurt If the former were thorowly performed the latter would not be much necessary vnlesse it were to reuiew our good actions as God did the workes of creation that we might approue them and reioyce in the conscience of our well-doing But because we often faile in it and doe things rashly and without due aduice therefore wee are necessarily to vse the latter and to examine what before wee considered not our after-wit being better then our fore-wit that so we may reforme what is amisse and returne into the right way out of which wee haue erred Yet because I would not make this already long Treatise ouer-tedious to the Reader but chiefly because many points and proofes are coincident belonging to them both I will not diuide them in my Discourse but handle them together and the rather because I haue already spoken of the generalities of consideration in which it chiefly differeth from this other of examination in the former tract of Meditation §. Sect. 2 Of examination what it is and wherein it consisteth This examination or consideration is nothing else but a serious waighing and pondring of those things which neerely concerne vs in our spirituall estate or the diligent searching and triall of our estates how they stand between God and vs in matters concerning his glory and our owne saluation The which examination is held after a solemne manner in the Court of Conscience and in Gods presence wee sitting as Iudges vpon our selues to giue sentence according to the Law of God and the euidence of our owne consciences either with or against our selues concerning those things which we haue done or left vndone good or euill In which triall by helpe of memory and conscience our Register and Witnesse we reuiew and take a suruey of all that wee haue done in the flesh of all our parts and faculties of soule and body examining how we haue imployed them to the glory of him that gaue them our vnderstandings in knowing and acknowledging him our memories in remembring him our hearts and affections in adhering and cleauing vnto him by louing fearing trusting in him and so in the rest Of all our thoughts also words and actions how wee haue by them glorified or dishonoured God Of all our course and carriage in our whole life and conuersation and how wee haue therein answered the end of our Creation and Redemption which was to glorifie him who hath made and saued vs. More especially wee may
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
saith that the redeemed of the Lord shall returne and come with singing vnto Sion and euerlasting Esa 51. 11. ioy shall be vpon their heads they shall obtaine gladnesse and ioy and sorrow and mourning shall flee away They are called to the Marriage of the Math. 22. 2. Kings Sonne and feasted with a delicious banquet of his speciall fauours and none but they haue communion with Christ that they may reioyce Cant. 2. 4 5. and solace themselues in the fruition of his loue They and none besides are iustified of Gods free grace through the righteousnesse and obedience of Iesus Christ and therefore haue cause to be of good comfort seeing Math. 9. 2. their sinnes are forgiuen them So the faithfull professe that they would greatly reioyce in the Lord and that their soules should be ioyfull in their God Esa 61. 10. because he had clothed them with the garment of saluation and couered them with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels They also haue cause aboue all others of ioy and reioycing in that they are reconciled vnto God by Iesus Christ and are at peace with him and with their owne consciences Rom. 5. 1 3. in which respect they haue iust cause of glorying in their tribulations for this peace with God passeth all vnderstanding and his loue is Phil. 4. 7. Cant. 1. 2. better then wine refreshing and cheering our harts more then all the cold qualmes of worldly crosses can daunt and dismay them seeing by Gods loue towards vs and our loue towards him wee haue this priuiledge that all things shall worke together for our good They alone haue the Spirit of Rom. 8. 28. God dwelling in them which worketh in their hearts this spirituall ioy Gal. 5. 22. and by vniting them vnto Christ and through him vnto God his Father the Authour and Fountaine of all goodnesse blessednesse and ioy doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and Esa 51. 12. glorious in the fruition of all happinesse through this sweet and happy communion Finally the faithfull onely who serue and please God haue hope and assurance of eternall blessednesse in the Kingdome of heauen when all teares being wiped away from their eyes they shall bee comforted Apoc. 21. 4. after their mourning and after their weeping laugh and reioyce For Math. 5. 4. the Lord will shew them the path of life and cause them to inioy in his presence Luk. 6. 21. fulnesse of ioy and at his right hand pleasures for euermore In which regard Psal 16. 11. the godly in this assurance of faith haue as much greater and better cause of reioycing aboue all worldlings who abound in their present possessions of earthly wealth and wallow themselues in voluptuous pleasures as a young heire in his nonage who expecteth the inheritance of some goodly Lordship or if you will some great and glorious Monarchy hath more cause of reioycing then a poore cotager in a silly tenement in which for the present he dwelleth but yet onely holdeth it at the Landlords pleasure For there we shall haue riches and treasures which Mat. 6. 19 20. cannot rust with canker nor we be robbed of them by theeues there are honours subiect to no blemish of disgrace and pleasures for euermore In all which respects let the righteous be glad as the Psalmist exhorteth let Psal 68. 3. them reioyce before God yea let them exceedingly reioyce And that not by fits and flashes but at all times and vpon all occasions according to that of the Apostle Reioyce euermore Neither is there any time vnseasonable for 1. Thes 5. 16. the spirituall ioy of the righteous so long as they haue the face and fauour of God shining vpon them which is all-sufficient in it selfe to turne all their mourning into mirth and their sorrow into gladnesse euen when they are sore pinched and pressed with the waight of their afflictions and cause them to reioyce inwardly in their hearts when their cheekes are bedewed with their teares Heerein quite contrary to the wicked who reioyce in the face but not in the heart whereas the faithfull 2. Cor. 5. 12. doe inwardly glory euen in their tribulations which notwithstanding being bitter and vnpleasant to the flesh do make them to discouer nothing but griefe in their outward countenance Yea sorrow for sinne it selfe when as wee mourne as a man mourneth for the death of his onely sonne and first borne doth not abate our spirituall ioy yea in truth it doth much increase it for this godly sorrow worketh repentance to saluation not to 2. Cor. 7. 10. be repented of and causeth the true Christian exceedingly to reioyce in that he can heartily grieue because by his sinnes hee hath displeased his God And this trembling in the sight and sense of our sinnes and the Iudgements of God due vnto them may through faith assuring vs that by Christ we are freed from them be ioyned with inward gladnesse according to that of the Psalmist Serue the Lord with feare and reioyce Psal 2. 11. with trembling §. Sect. 7 An admonition to the faithfull to lay hâ—ld on this ioyfull priuiledge and to shake off sorrow and sadnesse By all which it appeareth that godlinesse doth not depriue any of ioy and gladnesse yea rather the more godly we are the better right and title we haue vnto it and may iustly exceed all others as much in mirth and cheerfulnesse as we haue in vs more then they the causes of all sound and solid reioycing The which as it should perswade all who are yet vnresolued to enter without delay into this Christian course that they may attaine vnto this high and excellent priuiledge and not suffer themselues to be any longer discouraged with this vaine and false conceit that they must leaue all their chiefest ioyes when they leaue and forsake the pleasures of sinne so should it mooue those who haue a desire and purpose to serue and please God to lay hold of this ioyfull priuiledge seeing God freely offereth it vnto them and not any longer to please themselues with their melancholike dumpes and affected sadnesse as though they were greatest proficients in mortification when they most exceed in lumpish heauines which needs to be mortified as well as any other carnall affection that in stead thereof our hearts may bee replenished with spirituall ioy For hereby they doe not onely exceedingly discredit and disgrace a godly life and by casting vpon it this false aspersion of sorrow and sadnes discourage others from entring into it but also make it to become so tedious and troublesome harsh and vnpleasant that they cannot proceed in it without much vncomfortablenesse nor performe the duties of Gods seruice with any cheerfulnesse and delight when as their spirits are dulled and deaded with this mournfull and deiected heauinesse
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
though in the winter of tentation it lyeth hid and bringeth forth no fruits and there is a seed of Gods 1. Ioh. 3. 9. grace and holy Spirit euer remayning in him though hidden vnder the clods of sinne and corruption which being watred with the dew and fruitfull showres of Gods Word and Spirit will sprout vp and bring forth plentifull fruits But in the Worldling there is a roote of bitternesse and his heart had neuer the seeds of Gods grace and holy feare sowen in it and therefore nothing is to bee expected to spring out of it but the Thornes and Thistles of carnall and sinfull actions The carnall securitie of the Faithfull doth but take away from them the comfort of their present condition but not of times past when as they haue had the sweet feelings of Gods loue shed abroad in their hearts and working them to his feare vpon which grounds they may bee recouered out of this sleepe with some comfort when as they know that their state is not desperate But the securitie of Worldlings depriueth them of all true consolation past and present and abuseth them with false comforts which will end in Horror and Despaire The securitie of the regenerate is at the worst but a syncope and casteth them for a time into a swound or trance leauing no apparance of spirituall life in respect of motion and outward actions but it will not be long ere they recouer and shew that life was onely hid but not quite taken away by the functions and operations of it in holy and Christian duties But the securitie of the vnregenerate is the swound of death out of which they neuer recouer till by their last summons they are awakned to come vnto iudgement The securitie of Beleeuers in the highest degree is but like the frost which worketh them for the time to a stony hardnesse but the Sunne-shine of the Word heate of Gods Anger and fire of Afflictions thaweth them bringeth them againe to their wonted softnesse and causeth them to resolue and melt in the teares of true Repentance but the securitie of the wicked maketh them like Bricke-bats the more hard the more they are heate by the former meanes yea of more then adamantine hardnesse so as nothing will soften them and cause them to relent Finally the securitie of Gods Children when it is at the worst doth onely like ashes hide and couer vnder it the true feare of God so as it yeeldeth for the time no light or heate and yet it liueth in them and will reuiue when Gods Spirit bloweth vpon it and giueth a fresh supply of grace as it were of more fuell But the securitie of the vngodly like water doth quite extinguish it or rather it could neuer bee kindled in them because there is contayned in their hearts a mayne Flood or Sea of carnall corruption §. 3 Of the differences betweene carnall securitie in the Faithfull and Wicked and first in respect of their causes And thus wee see that howsoeuer the carnall securitie of the wicked and godly are alike in many things yet there are diuers mayne differences betweene them though it be considered in the regenerate in the highest degree and so insensible that it depriueth them of all sense and spirituall feeling of their dangerous estate and condition But if we compare that carnall securitie which is ordinarily in the regenerate and is more subdued and abated by the Spirit of God with that which is in the vnregenerate Worldlings we shall find that the differences betweene them are many and much more perspicuous and easie to bee discerned For first they differ in respect of their causes from which they spring not so much because they are diuers in their nature for for the most part they are the same euen the same flesh and naturall corruption and the same fruits which arise from it but in respect of their diuers measure and degree For the securitie of the vnregenerate is a fruit of flesh in its full strength and vigour but that of the regenerate as it is mortified weakned and subdued to the spirituall part That proceedeth from palpable ignorance from vtter forgetfulnesse and totall neglect of God in his sauing Attributes which are the onely causes that worke Gods feare in our hearts and so reigneth and ruleth in them without opposition and resistance like a King in his Throne But this ariseth from these causes as they are abated opposed and in part subdued by their contrarie vertues the Knowledge Remembrance and Consideration of God and his Attributes of Wisedome Iustice Power Mercy and Goodnesse And therefore being much weakned in its naturall strength like the causes of it it doth not vsually in Hostile manner assault vs in the open Field but like a Tyrant deposed from his Regency or a slye Rebell that wanteth force it secretly and cunningly stealeth vpon vs insinuateth and windeth it selfe into our hearts at vnawares when wee least suspect it and fighteth against the feare of God out of ambushments and vpon aduantages and sometimes giueth it the foyle and for a time maketh it giue place but being renued and strengthned by the Spirit of God it re-encountreth carnall securitie driueth it from its Holds and againe bringeth it vnder subiection And the like might be said of all other causes of securitie before mentioned were it not ouer long to stand seuerally vpon them all which in the vnregenerate are in their vigour strength and sole Regency hauing no opposites to moderate and weaken them but in the regenerate they are in part mortified by Gods Spirit subdued and deposed from their Rule by those Graces which are contrarie to them and answerably their securitie is either totall or but in part stronger or weaker according to the qualitie and nature of the causes from which it springeth §. 4 The second difference in their effects Secondly they differ in their effects which in the one are more strong and permanent in the other more weake and momentaine For the securitie of the vnregenerate striketh with a deadly blow all the powers of the soule and bringeth them into a deepe Lethargie which depriueth them of all sense and feeling of their disease and consequently of all desire to be cured of it yea it maketh them like the blind and dumbe Shepheards of whom the Prophet speaketh to delight Esa 56. 10. in sleeping vnwilling to be awakned and angrie with those who vse any meanes to rowse them vp So that the more they sleepe the more they may till at last they are brought to eternall death and destruction or if by the Trumpet of the Word sounding loud in their eares they bee somewhat disturbed in their carnall rest either with Pharaoh they will not at all acknowledge the voyce of the Lord nor Exod. 5. 2. haue any desire of reconciling themselues vnto him by vnfayned repentance but vse all meanes to quiet their minds that they may fall into their deepe sleepe againe as shunning
seeing they who faile in this point alone must needs faile in all the rest applying vnfit if not hurtfull medicines which weaken the body and strengthen the disease But yet it is not enough that the sicknesse by the symptomes and signes be plainly discerned and the causes and effects properties and qualities of it well knowne if the learned Physician and sicke Patient proceed no further but it is also required for the effecting of the cure that there bee first a willingnesse in the Patient to be healed of his infirmitie with a resolution to vse the medicines which shall be prescribed and then skill and faithfulnesse in the Physician to prescribe such as are effectuall for his recouerie And thus it fareth with the spirituall diseases of the soule the Patient and Physician For wee must first labour to know what the sicknesse is by the signes thereof and then be carefull in prescribing applying the best remedies And therefore hauing plainly discouered this dangerous disease of carnall securitie by the signes of it it remayneth now that we come to the cure and shew the meanes whereby he who findeth himselfe sicke of this pernicious disease may be recouered to spiritual health And first because the skill in the physician is nothing in prescribing the best means except there be also a wil in the Patient to vse apply them I wil vse some motiues to perswade all that find themselues affected with this sicknesse to desire with all earnestnesse that they may be cured that so they may be made willing also to apply the remedies And because all physick both for body and soule is in it selfe or at least in conceit vnpleasant to the Patient and none are willing to vse it but those who feele the payne or see the danger of their disease therefore it is fit that wee set downe the nature properties and effects of this carnall securitie that so a desire may be wrought in those who are subiect vnto it to be cured of it The which is more necessarie in that this sicknes is not painfull to the Patient but insensible like the lethargie or dead palsie yea in truth most pleasant and delightfull to the most so that he who hath it is naturally loth to be cured of it because he liueth at ease without disturbance inioyeth quietly all his worldly comforts and goeth on to his destruction with a cheerfull heart merry countenance And therefore the lesse he feeleth the paine the more he needeth to see the danger and seeing himselfe cannot apprehend it because this disease affecteth the mind and taketh away the vnderstanding so as it cannot naturally be discerned by the partie that hath it I will shew how desperate and pernicious it is vnto all those who doe not vse the meanes wherby to be recouered §. 2 That Christ hath giuen vs speciall warning to flee securitie The danger of this disease hereby appeareth in that Christ the great and chiefe Physician of our soules doth so carefully giue warning of it vsing all meanes to let all those that are his to see the danger and to take such courses as they may preuent it or being tainted and ouer-taken with it may be awakned and rowsed vp out of this sweet yet pernicious slumber And this he doth both by Parables Examples and Admonitions and Exhortations which he presseth and enforceth from them For first this is the mayne scope of the Parable of the wise and foolish Virgins of which they being possessed with the true feare of Matth. 25. God stood carefully vpon their watch expecting the vncertaine comming of the Bridegroome and so when hee came were receiued with him into the bridall Chamber of eternall blessednesse but the other being secure and retchlesse spent their time in ease and sloth not vsing any meanes to bee prepared against the time of his approching who being taken vpon the sudden vnprouided and vnfurnished of the oile of sauing grace and the light of an holy life were excluded from the marriage feast and depriued of the fruition of heauenly happines To this end also tendeth the Parable of the wise and faithfull and the euill and vnfaithfull Seruant the one expecting daily his Masters cōming carrieth himselfe in all his affaires and towards his fellowes so wisely and honestly as if his Master were alreadie present and he is for his Matth 24. 45. Luk. 12. 42. reward pronounced blessed and made Ruler of all his Master hath for his fidelitie and care at his comming The other being made secure because his Lord delayeth his comming behaueth himselfe so as though he thought he would neuer come smiting his fellow seruants and eating and drinking with the drunken who is taken vpon a sudden by his Master and in a day when he looketh not for him and for his reward is cut off and appointed to haue his portion with the Hypocrites where shall Luk. 12. 18 19. be weeping and gnashing of teeth Finally at this our Sauiour also aymeth in the Parable of the rich Man who abounding in all prouision and hauing more Corne and Fruits then roome to bestow them in giueth himselfe to secure rest and ease saying to his Soule Thou hast much goods laid vp for many yeeres take thine ease eate drinke and be merry But out of this secure slumber hee is quickly awakned with Gods voyce saying Thou Foole this night thy soule shall be required of thee and then whose shall those things be which thou hast prouided §. 3 The examples of securitie in others seuerely punished ought to be warnings vnto vs. To this purpose our Sauiour also produceth examples mouing vs to bee wise by the experience of others harmes As the example of Luk. 17. 26. those who liued before the Flood and of the people of Sodom and Gomorrah who liued securely in their sinnes eating and drinking buying and selling planting and building marrying and giuing in marriage as though they had beene free from all danger and sure that those pleasures would haue euer lasted But the issue of this sinfull securitie was that they were surprised with Gods fearefull Iudgements at vnawares For no sooner was Noah entred into the Arke but the Flood came and drowned them all and presently after that Lot was gone out of Sodom those sinfull and secure Cities with all their Inhabitants were terribly consumed with fire and brimstone And from both these Parables and Examples the Lord raiseth admonitions and inforceth exhortations mouing vs to shake off carnall securitie and being affected with Christian feare to stand carefully vpon our watch and to be instant in prayer that we may be found readie at Christs appearing Watch therefore for you know not what houre your Lord doth Matth. 24. 42. come And againe Let your loynes be girded about and your lights burning Luk. 12. 35 36. And ye your selues like vnto them that wait for their Lord when hee will returne from the wedding that when hee commeth and
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
also striue against Gods Spirit and quench the good motions thereof either mouing vs to good or restrayning vs from euill then it is iust with God to giue vs vp vnto our Gen. 6. 3. owne lusts seeing we will needs serue them and not let his spirit alwayes striue with vs to blind our minds and vnderstandings not by putting out our eyes but by with-holding the light of his holy Spirit whereby alone they are illuminated to harden our hearts not by infusion of corruption but leauing them to their owne naturall hardnesse and denying to giue the Oyle of his grace whereby they might be softned and to cause the many wounds which we haue giuen vnto our consciences to take away the sense and feeling of it and so turne vnto a deadly Gangrene or incurable Canker So Augustine saith that Iustissima poena vt qui sciens rectum non facit amiâ—â—at scire quod rectum De lib. Arbit lib. 3. it is a iust punishment from God that hee who knoweth to doe well and doth it not should also be depriued of the knowledge of well-doing Thus when the Gentiles sinned in the highest kind against their consciences and knowing the true God by the light of nature and by reading in the great Booke of the Creatures did not worship him as God but fell into grieuous Idolatrie and committed spiritual Whoredome with all the Creatures the Lord as the Apostle saith that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that recompence Rom. 1. 27. of reward which was due vnto their willfull error gaue them ouer to their owne vaine imaginations to become Fooles to the vncleane lusts of their owne hearts and vile affections and to a reprobate mind to commit sinne with greedinesse and without any sense or feeling So when the Iewes would take no warning neither by Gods Words nor Works but wearied his Prophets with speaking vnto them and himselfe with smiting and correcting them so that he excuseth his neglect of fatherly chastisements because hee found them vnprofitable and bootlesse Wherefore should you be stricken any more seeing yee will reuolt Esa 1. 5. more and more At last as a reward and iust punishment of their impenitency hee giueth them vp to their blindnesse of mind carnall securitie and hardnesse of heart Goe and tell this people heare yee indeed Esa 6. 9 10. but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat and make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed Thus when they liued in vniustice and Zach. 1. 10 11 12. oppression and would shew no mercy nor harken to Gods Prophets calling them to repentance their hearts also became as hard as the Adamant stone And thus the Lord threatneth that hee will bring distresse Zeph. 1. 17. vpon them and make them to walke like blind men without light of comfort or sight of vnderstanding because they had sinned against him And this of all other punishments inflicted in this life is most grieuous and fearfull and therefore with greatest care to bee auoyded For other punishments being sanctified by Gods Spirit to our vse doe open our eyes but this shutteth and maketh them starke blind others make vs to flee vnto God and draw neere vnto him for ease and comfort but this maketh vs to flee further from him as though we needed not his helpe Others bruise our hearts and make them contrite causing them of stone to become flesh but this doth more and more harden them as frost doth the water which it conuerteth into Ice and of flesh maketh them to become stone Other afflictions doe helpe to cure our spirituall sores and to draw out the Core of our corruptions but this makes them to rot and fester by neglecting those holesome salues whereby they should be healed Others refine vs like good mettall in the fiery furnace and like Files doe scowre away our rust but this maketh vs to rust the more and couereth vs ouer with filth and drosse Others make vs crie out vnto God by prayer and more diligent in his Esa 26. 16. seruice this shutteth our mouthes that wee cannot and hardneth our hearts that wee will not call vpon him and maketh vs to neglect all good duties Others correct vs and make vs better this corrupts and Heb. 8. 12. Apoc. 3. 19. 2. Tim. 2. 12. 3. 12. Act. 14. 22. makes vs worse Finally they are the way to Gods Kingdome for we must suffer with Christ before we can raigne in him yea they helpe vs forward in the way of Righteousnesse that leadeth vnto Happinesse and so as the Apostle saith cause vnto vs a farre most excellent and eternall 2. Cor. 4. 17. waight of glorie but this punishment of carnall securitie and hardnesse of heart doth make vs vtterly to neglect this way and thrusteth vs into the broad way that leadeth to destruction CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it §. 1 The first remedie is to auoid ignorance and labour after knowledge BY that which hath beene said in the former Chapter it may manifestly appeare that the sinne of carnall securitie is out of measure sinfull a capitall euill and most dangerous disease of the soule which is more heartily to be abhorred and more carefully to be auoided then the plague leprosie or corporall lethargie But for as much as it is not sufficient that we see the manifold mischiefs of this Spirituall sicknesse and thereby bee mooued to hate it and earnestly to desire to be freed from it vnlesse wee also know by what meanes our desire may be satisfied I will in the next place propound the preseruatiues which may keepe vs from this disease and the medicines which may cure and recouer vs if we be alreadie fallen into it First then if we would be cured of this Spirituall lethargie we must imitate skilfull Physicians who to effect a perfect cure doe labour chiefly to take away the causes of the sickenesse and withall to strengthen and confirme the affected part that being expulsed they may be able to keep them from re-entring Which not being obserued there can be no perfect cure but the Patient will be readie vpon the next distemper of heat cold or misdiet to relapse dangerously into his former disease And if we Ibi maximè oportet obseruare peccatum vbi nasci solet Hieronym would take away these malignant and poisonous streames of carnall securitie it will be to little purpose to lade and emptie them in the current vnlesse we damme and stop vp the Well-head and Fountaine from which the Spring To which end we will propound them in the same order wherein they were formerly handled And first if wee would be freed from carnall securitie wee must labour to
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to