and him who hath had the proofe of this knowledge how it hath beene effectuall in him Hee considereth observeth and applieth the things which he heareth seeth and doth to his owne use and by things past thus duly regarded hee learneth and getteth wisdome to advise and guide him for the present and for the time to come This is experience which maketh us wise in all things that are profitable to godlinesse and eternall life The observation of the reward of evill will make us avoyd it and experience of the fruit of a godly life is the best meane to continue it our owne triall how afflâ—ctions may be easeliest borne and come to best end is our best rule for ever after The example wee have in David Psalm 120.1 1 Sam. 17. 34. Psalm 77.10 Psalm 37.37 In summe as in all Trades the beginning is hardest and experience bringeth facility so it is in the practice of Christianity Woefull therefore it is that in this of all other men will not labour for experience 4. The fourth generall fruit is the benefit of this armour which is not small for hee that putteth it on and goeth cloathed with it thorow the day though the Divell and his instruments doe assault by craft and deceit or by force and might hee shall mightily prevaile against them and preserve himselfe he shall be able to live with comfort in all estates that God shall set him in and in all places which hee shall bring him to and change by no occasions but hold out untill an end be made of all difficulties and uncertainties Object We may serve God well enough without putting on this armour after so strict a manner It is true indeed Answ that a Christian serving God may be ignorant of this armour but hee cannot then say he serveth God well enough because that kind of life must needs be wandring unsettled and not to be rested in At least it is not expedient to impose so heavie a burthen upon weake Christians Obiect The childe of God is no sooner borne Answ but he desireth to continue in that estate of life and salvation to please God in all things and to maintaine peace and joy within himselfe all which is effected by the use of this armour NOw to come to those helpes either by our selves alone or others also for the other kinde shall have another place these are prayer and reading First of Praier Prayer is a calâ—ing upon God accordling to his will it hath two parts Thankesgiving and Request whereunto is added the Confession of sinnes Thankesgiving is that part of Prayer in which we being comforted by some benefit which in favour God bestoweth upon us are drawne to love and praise him and shew forth the fruits thereof In this direction there are to be observed three things and three motives unto them 1. The first motive is knowledge and due consideration of some particular benefit received or promised us 1 Sam. 25.32 Gen. 24.27 Luk. 17.15 Without these three can be no true and heartie thankesgiving howsoever in words there be a protestation for fashion sake 2. The second is joy and gladnesse of heart for the benefit which wee thinke of or call to minde Psalm 126.1.2 Except wee finde this sweetnesse in the mercies no duty of thankes câ—n in good sort be performed by them 3. The third is a perswasion that the benefit for which we give thankes commeth to us from God his fatherly love This is a farre greater cause of gladnesse than the benefit it selfe Psal 116.5 1. The first duty is a continuâ—nce of our love to God Ps 126.1 2. The second is a desire to set â—orth his glory and in words to â—rofesse and confesse his goodâ—â—sse for if wee love the Lord we â—annot but be carried with this â—ervent desire to advance and magâ—ifie him Psal 116.12 and 111. 3. The third is a further proâ—eeding in obedience and walking worthy his kindnesse this one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings which were offered to him in sacrifices Deut. 6.10.11 Psal 50.16 If in this manner wee should frame our selves to thankefulnesse it must needes be a mighty and forcible meanes to mollifie the hard heart and to hold under the strudy corruptions of it so that they may be subjâ—ct to God yea even when strong provocations doe draw to the contrary Thus much of Thankesgiving Now for Confession Confâ—ssion is an acknowledgâ—ment of our selves to be guilty and worthily to have deserved Gods wrath for our grievous offences together with a free and humble bewailing of them before the Lord such as are unknowne to us in a generall manner but those which we do know according to the nature of them particularly To the right practice of this there are foure things required 1 The first that wee feele our sinnes odious and burthensome to us 2 Secondly that we accuse our selves of them to God 3 Thirdly that we stand at his mercy having deserved condemnation 4 Fourthly that wee abase our selves thereby and so are weakned and our pride abated All these are in the confession of David Psal 51. of Daniel 9. of the Prodigall son Luk. 15.17 Now this confession being from time to time often made unto God will not suffer us to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in us and therefore it must needes be of great force to strengthen us in a godly life The last part of Prayer is Request it is that part of Prayer wherein wee earnestly poure out our sutes unto God in contrition of heart according to his will with comfortable hope that through Christ we shall be heard and therefore forsaking the sinne which might hinder our sute In this duty also there are foure things to be observed 1 First that wee shew this contrition of heart by being pressed with feeling our wants unworthinesse miserable estate and manifold miseries earnestly desiring to be pardoned and eased 1 Sam. 1.15 Luk. 18.13 Iâ— this be so as will soone follow upon right confession wee shall nâ—ither pray in lip-labour which God abhorreth nor thinke our selves too good to wait Gods leasure if at fiâ—st hee grant not our requests but continue them as he commandeth 2 That wee aske onely those things as wee have a word for and in such sort as hee hath promised them 1 Ioh. 5.14 3 That wee quicken our selves to come in faith and confidence and oft-times to come chearefully to this duty Jam. 6.1 Ioh. 16.24 Now to the end we may come with chearefull delight unto this duty let us consider the fruites which are especially three 1 First that by prayer wee are made in a sort acquainted and familiar with God and know his mind and will and how he is affected to us being admitted to speak unto him Iam. 4.8 Ioh. 16.26 Rev. 3.10 2 Secondly that it giveth life to God his graces
may be objected Object that Paul himselfe seemed to want this for hee found no meanes to performe that which was good as he complaineth Rom. 7.18 I answer hereunto that He complaineth not that he had no promise of strength Answ or that hee had no faith in the same for he saith the contrary Phil. 4 13. but hee complaineth that for all the hope of helpe that he had yet the rebellion of his flesh did mightily strive and resist the spirit And this must every faithfull man looke for while he live NOw for the fountaine from whence a godly life doth proceed it is from the heart which therefore must bee purged and cleansed For this wee are to know that the heart of man before it be emptied is a dungeon of iniquity before it be inlightened a denne of darkenesse before it bee cleansed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an unruly evill Now if such an heart bee the guide of our life how monstrous and loathsome must that life needs bee of necessity then the heart must be purged and changed This purging of the heart is a renewing in holinesse and righteousnesse by little and little of all true beleeuers they being first delivered and freed from the tyranny of sinne and feare of damnation for then doth sinne receive a deadly wound and the power thereof is abated and crucified which is shewed by the hatred of sinne and a delighting in goodnesse Although this change bee but weake at the first yet if it bee in truth in will and desire it is an infallible mark of Gods election and love towards him This grace is often dimmed and even choked in many because God doth strengthen and continue this gift of holinesse and sanctification as it is nourished esteemed set by and as men doe stirre it up in themselues by asking after it when they doe misse it and provoking themselves to pray for such good affections and cannot bee satisfied without them as David did Psal 43 5.103.1 Thus we ought to cherish and blow up the sparkles within us which will not ordinarily faile us especially for any long time except in time of temptation unlesse it bee through our default and folly As for the manner how this is done wee are to know it is the proper and wonderfull worke of God by the power of the holy Ghost Acts 15.9 Isa 11.2 He that hath with faith unfained an heart sanctified and purified from his naturall corruptions and wicked disposition as he is not to account it meane and little worth it being an euident worke of the Spirit so neither is hee to stand at a stay in this it being but the beginning of that worke which shall follow it But Object How doth God purge our hearts when as faith is said to doe it Acts. 15.9 1. Joh. 3.5 Answ Faith is truely said to doe it because that men not yet assured of the happines of heaven not knowing nor feeling any better delights doe seeke after those which their blinde and deceitfull hearts doe dreame of here on earth But as soone as they are assured of Gods favour through faith so soone are their hearts changed and their affections set another way so that faith may well bee said to purifie and cleanse the heart 1 Pet. 1.4 but not as the chiefe and highest cause for that is the holy Ghost but as the instrument Thus from faith and a pure heart doth arise a good conscience a sweet peace and holy security having received from God a mind to know him an heart to love him a will to please him and strength also in some measure acceptable to obey him From hence doth proceed that true repentance which is a purpose of the heart Acts 11.23 an inclination in the will Psal 119.44.57 and a continuall endeavouring in the life Acts 24.16 to cast off all evill and obey God both inwardly and outwardly according â—o the measure of knowledge in every one So that this sound purging of the â—eart is that strong foundation â—pon which only a good life comes â—o be builded For God will have â—ur whole heart not a piece of 〈◊〉 for that is neither beseeming his â—eatnesse neither fit for them to â—fer who receive so great good â—ings at his hands many indeed 〈◊〉 hardly brought to this and therefore all their faire shewes and colours doe vanish away and come to nothing for rash and hasty purposes are no sufficient foundations to beare up so great and weighty buildings as the whole course of their lives to bee wholly passed But if men at their first imbracing of the Gopsell did give their hearts wholly to the Lord then should God have more honour and themselves more abiding comfort NOw having shewed the ground and roote of a godly life viz. faith and a pure heart it remaines to speake of the parts of it which is a renouncing of all sinne and a care to walke in a new life And first of the former The party beleeving is brought to this power and grace that he is out of love with all ungodlinesse and not with some part or kinde onely but loatheth the whole course of iniquity which was his onely delight and pleasure before neither doth hee this in some good moode onely or when some shame or danger approach then to shew some mislâ—ke of it but in good advisement hee is resolved to cast off such behaviour as a loathsome and and ragged garment Hos 4.9 Eph. 4.24 Math 16.24 For want of this setled denying of our selves divers never attaine true godlinesse some never conceiving the Doctrine others forgetting and some scorning it but the most receiving it coldly and going about it preposterously Whereas the servants of God leave not sinne for a time nor by constraint for or company and feare c. but being at utter defiance with it doe abiure it for ever Nehem. 10.29 But in all these they trust not to their owne strength but daily considering what cause they have to doe so how infinitely they are bound to God to discharge it become firmely perswaded that God who hath made them willing will also make them able to do it Phil. 4.13 Rom. 9.31 and therfore although they see not that helpe present with their eyes yet they hope for that which they see not and therefore wait patiently for it till it can be granted them Thus both both faith and hope being nourished and strengthened in them from day to day they doe finde both will and desire strength though imperfect to accomplish to the peace of their hearts that which they set upon and attempted Indeed it is not obtained without striving but it is no iust cause of discouragement to us to take paine for so great a profit when we are sure of it before wee goe about it and if Object The faithfull doe not alwaies preuaile therein Answ As
and reward Psal 1.2 and 50.16 1 Thes 19. and the end of the Ministery is to shoale Gods Elect and beloved ones from the World and to bring them to his sheepefold Where it is demanded if they be not partakers of the same sinnes that other men are it cannot be denied but the godly are somewhat infected with common corruptions living where Satan is and further it is possible they may also lie still in the same loathsomenesse for a season but yet so as it appeareth plainly that they were not given over like wicked men for when they come to themselves againe we see how strangely they are amazed at their offence how they tremble to thinke what they have done and can have no peace within themselves till they returne home againe after they are gone out of the way and so are made more vigilant and wary against the like another time the which of the wicked cannot be said besides the falls of the godly are but when they are secure and take liberty unto themselves 2 Sam. 11.4 and give over to fence themselves as they are charged Heb. 4.1 and 3.12 As for reproachfull and flagitious falls we must know that it is possible for us to be preserved from them 2 Pet. 1.5.10 so was Enoch Abraham Caleb and Ioshua with many others but yet as many rare and deare servants of God have fallen into shamefull sins so may we for God suffereth his servants to fall so dangerously for these causes 1. For the humbling of them 2. That they see his exceeding bountifulnesse in pardoning so great sinnes and so love him the more Luke 7.47 Iohn 21.15 and 3. That others farre weaker than they yet faithfull may be encouraged to beleeve that their sinnes shall be pardoned and their weake service accepted of him as 1 Tim. 1.16 which otherwise might be discouraged Out of these cases if we hold fast our faith and stand upon our watch wee neede not feare falling for God taketh no pleasure to cast them downe who desire to stand but to raise up them that are fallen Psal 130.3 to helpe our weaknesse to supply our wants and to deliver us from such dangers as we feare so farre as it is expedient or else make us able to beare them Now concerning infirmities it must be granted that because they have still a body of sinne within them they must needes be subject to infirmities and this is properly a siâ—ne of infirmitie when partly of knowledge and more through frailety an offence is wrought to the displeasing of God and when of such a one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him than the strength of Grace therefore hee was forced to yeeld to it so that in these also the godly doe much differ from all wicked for it is their greatest care that they may not fall their greatest sorrow when they are overcome and their greatest joy when they doe prevaile over their sins none of which are to be found in the wicked THe heart once purged as hath before beene shewed doth require great care for the keeping of it so in good plight afterward Prov. 4.23 which is done by watching trying and purging wee must watch lest we should for the want thereof be deceived with the baits of sinne wee must examine and try it because no man can watch so carefully but that much evill will creepe in and wee must purge out that filthy drosse of concupiscence which wee finde by examining that it set not our will on fire to satisfie and performe the desires thereof Psal 119.9 This indeede is no idle worke for he that goeth about it must be content and glad to weane his heart from many unprofitable and wandring thoughts and desires and so season them with holy and heavenly meditations But wee may see by Scripture Psal 32.4 5 6. Heb. 10.38 and by experience notwithstanding our affections be strong unruly and most hardly subdued wiâ—h what ease we may renounce and forsake them and have power over our will and appetites when our heart be thus renued and kept mastered Whereas the little acquaintance and ill governing of the heart by letting it loose to folly wandring and needlesse phantasies is that which causeth it to be surfeited with all manner of iniquity Againe if our hearts be not thus carefully looked unto wee shall not have them ready to any duty And from hence it is that many mens hearts are swarving usually with vaine thoughts even whiles they are in hearing and praying because they doe not constantly throughout the day watch over them for the onely way to curb our lusts is to looke to our hearts by it we shall not onely have help and furtherance to worship God aright but in our common actions affaires and businesse we should so behave our selves as would be a joy unto those that should behold us and an ornament and beauty to the Gospell which wee doe professe Thus therefore wee ought to looke to our hearts in all that we doe both keeping out evill that would enter and purging out that which by stealth shall creep in and not by fits onely when the good mood taketh us which as it is too common so it is most dangerous but alwaies Psal 1.2 1 Eph. 5.16 which if wee shall doe although our hearts being purified and cleansed but in part our desires therefore cannot be all good and pleasing to God but unperfect that is to say many of them evill and many which are wholly mixed with evill and corruption yet to have our hearts thus changed but in weake measure so as it be in truth is a benefit of greater value than the whole World and he that hath it is by infinite degrees happier than the most glosing professor that wanteth it THus farre of the eschewing of evill Now for the doing of good Where first certaine rules must bee learned and observed which because they are not followed many that would gladly live well attaine to it in no good sort to bring it in credit with others but meete with many unsetlings discouragements and cooling of their zeale yea oftentimes dangerous out-strayings neither finde the going about it so pleasant as toilesome and tedious Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which we know which is that living by faith or labouring to keepe a good conscience so often commended unto us in Scripture For the first wee must understand by knowledge such an inlightening of the minde to understand the will of God about good evill that wee have with it spirituall wisdome to apply and and referre the same to the well ordering of our particular actions that wee rest not in seeing the truth only but approve and allow of it as that which is fit to counsell and guide us but yet so as hee that hath most of
man so as there be plain-dealing may safely enjoy the benefit which the other offâ—reth but if it be of a poore man or one that is in debt hee must give the uttermost value without seeking advantage a good token whereof he shall shew if hee be willing to release him afterwards at his desi e. Finally that all may come by and inioy their right truth in words equity in deeds and simple meaning in purposes and thoughts must be firmely and constantly retained and where that hath not beene practised full restitution is to bee made Commandement 9. As to the person and goods of our neighbour so to his name also there are many duties belonging As that were ioyce in our neighbours credit and sorrow for their infirmities to hope with patience for better things to cover their faults through love of whom we have hope yet not by flattery or dissembling but by Christian admonition and rebuke not to bewray a secret when it may safely and without displeasing of God bee kept in for every truth is not alwayes to be uttered though all kind of lying and slaundering be at all times to bee abhorred their faults we must not speak of after any manner except first we have used all meanes that wee can to amend them and then they are with a kind of unwillingnesse and loving faithfulnesse to be opened onely to such as are likest and fittest to reforme them and not to please our selves therein neither to admit of all reports but those onely that have some certainety We are farther required to uphold and defend the good name of our neighbour to give testimony also unto him by word and writing And finally it is our duty and uprightnesse of heart and kindnesse to interpret all such sayings and doings as may bee well taken in the best part rather censuring our selves truly than others rashly yet not to be foolishly credulous as to iudge well of them which give open testimony of their badde and prophane hearts Commandement 10. The last part of dutie towards our neighbour is to acquaint our hears with the thoughts and desires of his good or whatsoever wee are in the five former commanded to performe to him the same by vertue of this we ought to wish desire and delight in and the contrary lustings must be cast up and avoyded of us This duty though it be little regarded of the most ought to find the more care in us for the perfomance of it because that the wel regarding of this will make us the better able to serve our neighbour in all the rest Hitherto of the duties of holinesse and righteousnesse to which if we adde those of sobriety which concerne our selves viz. that wee moderate our affâ—ctions in the use of lawful liberties so that we serve not them but they us that wee may serve God the better wee shall have all things necessarie to a godly life from hence we may fetch light to shew us the way and matter to season our hearts and lives when we waxe empty barren and forgetfull Here for avoiding of errour wee are to know that this godly life described the fruits of repentance and the living by faith are but so many sundry manners of speech wherein the Scriptures doe lay forth the life of the righteous or a Christian conversation for the bringing forth of the fruites of amendment or of repentance is nothing else but for the person who is assured of Salvation through the forgivenesse of his sinnes to turne unto the Lord and to come under his governement from the power of Satan and sinne and in full purpose of heart to labour to be reformed from day to day more and more A godly conversation is even the same viz. an endeavouring to live after the word of God which teacheth us to believe that he will inable us thereunto and blesse us therein So also living by faith is no other but relying upon the word of God with full purpose to bee guided by it either by resting upon his promises or obeying his commandements which life of faith is a most glorious and rich prerogative for by this wee are confident and rest quiet about our Salvation from time to time by this wee walke in newnesse of life in all the parts of it by it wee are assured in our prayers to bee preserved to have the rage of our strong lusts weakned by this wee are delivered from many sharpe and bitter afflictions and have grace to beare the rest with great meekenesse and patience by it we goe thorow our callings more easily And finally wee attaine to that quiet estate and sweet peace which the carnall wisdome of man shall never finde nor enioy without this any life is most miserable HAving after a sort declared what the Christians or believers life is it followeth to shew some reasons why the believer should leade his life thus First there is great cause why this should be sought for because by this God is highly glorified for if he bee honoured by the conversion of a sinner then much more by his life afterwards It was a great part of Salomons honour that hee gave silver as stones and goodly Cedars as the wilde Fig-trees this must needes bee a great honour to God when hee giveth graces and possessions which neither silver nor gold can purchase and an habitation that neither Cedar nor Almond-tree can make resemblance of this honour the Lord hath in all ages from the outward conversation of his servants and yet their best things are within and cannot be seene of men 1 Pet. 2.12 2 Another reason why men should with full resolution addresse them selves to passe the time of their dwelling here with reverence and feare is the good that comes unto themselves by it and the danger which they are in without it Prov. 2.10 for hee that hath set himselfe to seeke the Lord and is willingly weaned from unlawfull liberties and hath made his pastime to be well occupied hee is alwaies safe whereas for want of this many fall where they little feared for it is not enough that wee purpose no wickednesse nor evill but we must be strongly armed alwaies with full purpose against it especially that whereto wee are most prone and wherein wee have had by wofull trialls experience of our weaknesse for while we doe commit none yet we make a way for it to enter into us afresh while wee become secure and improvident This is manifestly to be seene in the example of Peter of the Prophet of Bethel of Iuda who did all purpose well in generall yet not fearing their frailety nor arming themselves against the same they were soone overtaken 3 This also may move us that no exercise of Religion nor godly meanes of the best sort can do them any good who will not resolve themselves to come to this faithfull practice of a godly life This is exemplified sufficiently in the Iewes practice and proved in the Prophets complaints experience also
all worldly wisedome that we may be wise to the Lord and keepe our faith as we would our life THe like malice doth Satan shew in hindering believers from godlinesse of life For as he laboureth to keepe the unregenerate altogether from practâ—sing godlinesse viz. by keeping in them a heart so accustomed to evill that it cannot submit it selfe to the will of God in one thing as well as aâ—other by holding them in presumption by keeping them from serious consideration of their estate and actions by disswading them from counting the godly life best and finally by snaring them in dangerous opinions sottish ignorance or else in hollow loose and wilfull mindes so doth hee prevaile so farre even with Gods people as to hinder them from proceeding in godlinesse and that chiefely by these meanes 1. By keeping them in want of some good things without which they cannot constantâ—y proceed in a godly life 2 By pressing them with some evill 3 By unsettling them through occasion of things lawfull Of the first kinde are three maine letts 1 First when Christians are holden from a constant course of godlinesse 2 When they fall from their first estate or fi st love 3 Wheâ— they want a sufficient ministery Of the first sort there are many which thinke it not meet to tie themselves to any direction of leading their life but are content with some generall care and good meaning than whom these are not better which for a season keepe some good order but by little and little they fall to doe it slâ—ightly even for fashion in a great part and rather through custome than with delight and comfort and all because their hearts goe not with their actions constantly neither doe they regard or looke to their consciences in one thing as in another that they might be kept in peace The Remedy against this is faithfully to endeavour every day to be well settled according to the rules formerly mentioned We must especially labour by faith even to feede upon the promises which God hath made for the preservation and protection of his children heartie prayer must oft be used and watchfulnesse against our especiall infirmities it must be continuall together with oft and due consideration what a precious treasure this kinde of life is And if through negligence we doe fall we must not lie still in hardnesse of heart but returne to him as to our Father and hee will heale us and though wee cannot presently have that confidence which sometimes wee have had yet let us returne though with some shamefastnesse even standing afarre off with the Israelites Exod. 33.8.10 THe second speciall Let arising from want is the leaving of our first love for at our first conversion when the exceeding love of God in Christ is shed abroad in our hearts so as it maketh our selves admire this constraineth us to love him againe most fervently and dearely his Word and Ministers with all our brethren most sensibly and heartily and this in Scripture is called our first love Rev. 2.4 Now when this shall wax cold through dulnesse slothfulnesse and forgetfulnesse it must need be a hainous thing in the sight of God who looketh that our works should be more at the last than at the first as our knowledge is more and experience greater Rev 2.21 Yet this commeth oft to passe both in Ministers and people to their great shame though otherwise they keepe some course in serving God Rev. 2.2 which they shew by wearinesse or at least wise little pleasure taking in the publike Mâ—nistery neglect of private prayer conference Mutuall exhortation c. untowardnesse in good workes abating of their love to the brethren imbracing the world entertaining of ill-companiship with heart-burning against the Ministers that tell them the truth By these and such like signes many doe shew how much they have lost their first love whereby they give great occasion of discouragement to the weake and of lamenting to the best This was fore-told by our Saviour Christ Matth. 24.12 where also hee shewed how hard it is to keepe and harder to recover our first love Thirdly admonishing all sound hearted Christians to looke heedfully and carefully to nourish and preserve that holy pure and first spark of grace kindled in them against all that may come in the way to quench and pâ—t out the same And although the worke be hard yet wee have the Commandement of God for our warrant and his promise for our encouragement therefore ought we not to faint or slâ—cke for any impediment but set our hearts daily to count it our greatest worke to keepe our first love THe third let of this kinde is the want of an ordinary and sound Ministery of the Word of God whereby the way to salvation and godlinesse is plainly anâ— in good order with love and diligence taught so oft in the weeke as the people can conveniently attend upon the same This is the light of the world and the Sunne which warmeth all the creatures of the earth with his influence so that those which enjoy it not must needes be as the shadowed places which either bring forth nothing or that which is sowre and unsavory How the Divell hath laboured in all ages and Nations to hinder the passage of this Gospell may easily be perceived if wee peruse well the Acts of the Apostles and other Histories of the Church how he doth prevaile our owne eyes and eares can witnesse The remedy therefore is for such as want to relieve themselves with it where they may with most conveniency enjoy it and to sue earnestly that they may live under it which should be more generally granted of God if by fervent prayers and other Christian indeavours it were sought for When they doe enjoy it then must they prize it above all that they have or ever can enjoy in this world for those which esteeme lightly of it must heare what the Scripture speaketh of them Matth. 8.11.12 Amos 8.11.12 These are the chiefe letts that men have by wants whereunto may be added those troubles which some good Christians have through feare of their owne wants though without cause For remedy whereof that they be not swallowed up through deadly heavinesse they must take unto them godly boldnesse to consider that there is great cause of rejoycing even in that for which they are heavie viz. in their feare care hungring and thiâ—sting Pro. 28.14 Matth. 5.3 and therefore they ought rather to be thankefull for that they have than utterly to be discouraged for that they want Of small beginnings come great proceedings of one little sparke a mighty flame and the tall Okes were sometimes but small Akorns hee hath well begunne that hath in truth begunne and hee hath much who feeleth that hee wanteth much THe second kinde of generall Le ts are the unmortified affections wherewith believers are oppressed Concerning which in generall it will be profitable for every one to marke with what hee is most incumbred
shall give an account as of all other things so especially of our getting using and forgoing of our goods and commodities Matth. 25.14 Luk. 6.2 THere is a third kinde of lets whereby many beleevers are hindred from going on in a godly course viz. All kindes of outward things which of themselves are not evill but are made by Satan occasions to hurt and wound our soules 1 Afflictions though sent of God for our great good as is to bee seene Heb. 12.7.11 Psal 119.71 1 Cor. 11.13 Iam. 1.2 Yet are by Satan and our owne corruptions made occasions of impatience fretting pensivenesse and many other evils against which we must arme our selves before they come that then our unruly passions may not break out so impatiently Iohn 16.33 2 So in prosperity he subtilly maketh drunken our hearts with love of our good puffes them up with pride and high mindednesse c To these dangerous evils shall the godly themselves bee drawne except they carefully prevent them It is therefore a speciall point of wisedome in time of peace that we beware that wee leane not upon outward things for then wee shall easily bee cast downe with every blast of adversity 3 Another occasion of unsetling our hearts are houshold affaires and things that concerne our maintenance by the unwarie use wherof men become unquiet wayward distracted and unlike Christians A wise man therefore will unburden himselfe of these multitude of worldly dealings which wil not suffer the minde to bee freed and will so subdue his affections that he may have them in order as well in one thing as in another 4 By change of company dwelling and acquaintance men receive much hurt Gen. 19.30 5 The sight of godlinesse to be contemned and licentious courses to be maintained is a great scandall Psal 73. 6 Familiarity with the wicked is of great force Many other occasions there are by our senses conveied unto us against which wee must daily strive by keeping on our Armour standing on our watch following that direction which God hath given and depending on that grace which hee hath promisâ—d ever remembring that we doe not cast off feare of danger for occasions of sinne shall never bee wanting no not in things lawfull and good nor Satan waiting upon them with secret extenuations of sinne and hiding the punishment NOW because there being so many lets in the waies of godlinesse and those so hardly passed and difficult enterprises are alwaies commended by the good that followeth them it is necessary that the great priviledges which belong to a godly life should bee explained that so the godly may know their owne happinessâ— and strive to enjoy it the wicked may see what great good things they deprive themselves of and to all men the Christian life may bee in better account which now of all sorts is too much underprised and so neglected and of some contemned and scorned To omit therefore all those benefits which are common to them with the wicked although these also are farre more sweete and savory to the godly than to others and those also which are proper to some of the faithfull in respect of their callings those onely shall bee named in which the wicked have no part nor portion and yet all the faithfull may possesse one as well though not so much as another These are either such as are given us in this life to be enjoyed for our encouragement or else those which God hath in store for us in the life to come THe first and chiefest of them which are given us in this life is that all true Christians may know themselves to bee beloved of God and that they shall bee saved 1 Ioh. 3.1 5.13 Ioh. 1.12 and that by better evidence than any man can have of the things hee holdeth in this life This is not so well knowne at the first but after experience gathered of the unchangeable love of God towards us our confidence is increased yea the longer wee enjoy this priviledge the better wee know it neither can it be lost wholly or finally Ob. Some of Gods Children after they have beene thus perswaded have fallen to doubting againe Answ True Christians are renewed but in part and therefore some are by the subtilty and malice of Sathan brought to the neglect or carelesse using of the meanes whereby faith is confirmed and so to doubting and many not so offending doe too too easily give place unto distrust thereby depriving themselves of this great priviledge This priviledge is the greater because of the unspeakeable glory and everlasting joy which it bringeth with it whereas other delights are but fleeting and momentarie Which greatnesse will easily appeare if wee well consider the unspeakeable woe and horror of such desperate persons as feele the want of this happinesse either here or in hell AFter God hath vouchsafed the faithfull this honour that they may know themselves to bee beloved of him here and that they shall be saved hereafter hee doth not then leave them but is alwaies with them and haâ—h a speciall care of them above others nay when he is angry with others Rom. 5.5 Psa 30.6 7. Luk. 13.34 Deu. 32.10 1 Tim. 4.10 Matth. 10.30 Psal 1.3 23.1 Rom. 8.31 23. 1 Sa. 2.3 Psal 1.1 He esteemeth them not onely as his houshold servants but as his friends Ioh. 15.15 his Sonnes and heires Rom. 8.17 his precious treasure Exod. 19.5 yea he honâ—reth them so farre as hee calleth them and maketh them kings Exo. 19.5 All which is both certaine and constant unto the faithfull but it is not so with the wicked so that by this it appeareth that the estate of the poorest child of God is farre better than the best of the ungodly yea better than themselves sometimes would have asked or thought of THose who are thus cared for of God receive grace from him to live according to his Will that at death they mâ—y enter into his glory for he teacheth them to be fruitfull in good life and also to avoide the foule offences As for the first viz. a holy life whereunto God enableth his by his owne power it is a great prerogatiue in that they need not account the Christian life combersome unsavory heavie and tedious as many do but an easie yoake light burthen and pleasant race this is in the Scripture called blessednesse as Psalm 1.2 84.2 Luk. 11.14 Many indeed there are even good people which in great part goe without this priviledge but the cause is that they draw not by faith daily strength from Iesus Christ to subdue their lusts but trust either to their owne strength or in other meanes untill being frustrated of their desire they either fall into great vexation or else plaine sâ—curity and loosenesse For the remedy whereof they must labour to be stedfast in faith not yeelding unto distrust but learne to know that God who hath taken care of his will not leave them in their infirmities but according