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