and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
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
alone able to deliuer vs from all euill and craue instantly his protection from all enemies and the direction of his holy Spirit that by the good guide thereof we may thorowout the whole day be preserued and kept in the way of righteousnesse and holinesse and from erring and going astray in the by-paths of sinne §. Sect. 4 That wee must imbrace all vertues and Christian duties And as we are thus daily to arme our selues against sinne so are wee constantly and continually to desire and resolue in our hearts that we will imbrace all vertue and performe all Christian duties both vnto God our neighbours and our selues thorowout the whole day not thinking any grace or good duty so small that it may be neglected or so difficult and of such an high nature that it may not be attempted and sought after Neither must we content our selues to take the occasions of well-doing when they are offred thrust vpon vs but we must exercise our minds by studying and aduising how we may get gaine the best opportunities of doing most good both for the aduancement of Gods glory and our owne and our neighbours good But especially wee must set our selues with most earnest study and serious diligence to attaine vnto and adorne our soules with those graces wherein they are most defectiue and to performe those duties which our consciences tell vs that wee haue in time past most neglected not because they were in their owne nature lesse excellent profitable or necessary for so when time and opportunity will not suffer vs to performe all we may omit lawfully those duties which are of least vse and importance but because our corrupt natures being most auerse vnto them we finde them most difficult and vnpleasant vnto vs. For so shall we receiue a double benefit not onely doing that which is good but also in doing it profit daily in the denying of our selues and our owne wils in the mortifying of our corrupt nature in that wherein it is most strong and rebellious and in strengthening our regenerate part and new man in that wherein it is most weake and defectiue And if wee would thus daily inlarge our desires and strengthen our resolutions to the imbracing and practising of all vertuous actions and good duties we should receiue singular profit by it For we should not so easily as we doe let slip the occasions of well doing but take hold of the opportunity when it is offered we should not be so faint-hearted and weake-handed in good duties nor so easily daunted and discouraged in them but should become strong and valorous if we would thus daily confirme and strengthen our hearts and hands by these good resolutions that we will let passe no opportunity of performing those Christian duties which God requireth of vs. Finally notwithstanding our many frailties and infirmities in our best actions and slips and falls into sinne we should be accepted of God through Christ in this Euangelicall obedience as though it were free from all imperfection seeing he respecteth more our hearts then our hands and our resolutions and indeuours more then our abilities and performances CAP. IX Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure §. Sect. 1 That we must conforme our thoughts words and actions according to Gods Law THe fifth maine duty wherein we are daily to exercise our selues is that we rightly dispose of all our thoghts words and actions so as they may in all things be conformable Phil. 3. 20. Matth. 6. 33. Col. 3. 2. to the Law of God In respect of our thoughts our care must be that we be not earthly minded like Citizens of the world nor suffer them to be fixed and fastened vpon earthly and momentany vanities which profit not as how we may get or keepe the honours riches and pleasures of the world by carnall and vnlawfull meanes which are too base obiects for them which are of so high and diuine a nature but that they be chiefly taken vp and exercised about spirituall holy and heauenly things as of their excellency profit and necessity by what meanes we may obtaine or hauing them in some measure may be more inriched with them how we may safely keepe them and bee secured from feare of losing them How wee may bee more and more vnited vnto Christ and assured that both he and all his benefits doe belong vnto vs. How wee are so to carry our selues that wee may more sensibly and feelingly apprehend the power and efficacie of his death and resurrection working in vs and replenishing our hearts with Phil. 3. 10. sweete consolations and ioy in the holy Ghost How we may be daily more assured of Gods grace and fauour and feele and discerne the light and warmth of his louing countenance shining vpon vs and inflaming our hearts with his loue How we may withstand tentations and get mastery ouer our strongest corruptions and how wee may daily bee more renewed and strengthened in all grace and goodnesse that we may increase in bringing foorth more fruits of holinesse and righteousnesse And with these and such like holy and heauenly meditations our mindes must chiefly be taken vp and when wee exercise them about earthly things and the duties of our callings it must be as vpon meanes which tend to these endes and like birds we must vse the earth as a helpe to raise vp our selues and to gather wing that wee may soare aloft in heauenly meditations The which wee shall doe if we performe the workes of our callings in faith and a good conscience in loue and obedience vnto God as duties of his seruice which hee hath required at our hands with prayer for good successe and thankesgiuing when by Gods blessing wee haue obtained it and when wee vse them as meanes to further our maine ends namely the aduancement of Gods glory and the eternall saluation of our soules §. Sect. 2 Of the right ordring of our tongues and the meanes of it The like care and indeuour we must daily vse in the right ordering of our tongues and speeches either by seasonable silence when wisdome discretion and grauity requireth it of which the generall rule is that it is better to forbeare and say nothing then to vent that which is vaine vnprofitable or worse then silence or else by speaking that which is vsefull and necessary for the aduancement of our maine ends which are Gods glory the profit of our brethren and the comfort and saluation of our owne soules God is glorified by our speech when as we doe not presume to speake of him his attributes and persons his name Word or workes vpon any light or slight occasion vainely or in iest but when the cause is waighty and important and then grauely and seriously with all humility and due reuerence Our neighbour is profited when as our speech is Col. 4. 6. gracious powdred with the
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
admonish them of their faults before those vnto whom they desire chiefly to bee approoued and to maintaine their credit for this will make them either to deny the fault or to defend it or to excuse and extenuate it or if they can doe none of these to burst out into choller as holding themselues to be much disgraced Neither is admonition seasonable towards others when they haue begun first to admonish vs because it will seeme to proceed not from loue but from spleene not from any dislike of their faults but too much liking of our owne not out of a friendly liberty to doe them good by reclaiming them from their sinne but out of impatiencie to beare reproofe which maketh vs to returne like for like because we would haue both lye vnder the same guilt whereas if we take admonition well and performe the like dutie at another time to our neighbour it will be imputed to the friendly liberty of loue which seeketh to reforme the faulty and not to anger and reuenge which vpbraideth the like faultinesse to countenance our owne Secondly there is required that we take fit occasions to admonish as when our neighbours either by their words and speeches or their actions and behauiour doe offer vnto vs some fit opportunity for if it come thus by accident if findeth more easie entrance whereas if we seeme to come of purpose prepared and armed it will seeme more harsh to them whom wee admonish and but cause them to prepare also to make resistance Or when being sharpely taunted for their faults by their enemies they are vexed and grieued with their reproches then may wee take fit occasion to giue them admonition for them that they may not be lyable to such disgraces for this will seeme to spring out of loue which seeketh their credit and will mooue them to take it well when as we of the poyson of other mens raylings and reuilings doe make an antidote by our friendly admonitions to preserue them from taking any hurt from them for the time to come Thirdly we must be carefull in admonishing others that we our selues be not guilty of the same faults which we taske in them lest they pay vs in our owne coyne mete vnto vs by the same measure and bring vs vnder the same condemnation Yea perhaps we may incurre thereby the suspition Matth. 7. 1 2. of hypocrites who tell others of their sinnes to hide our owne or like subtill theeues raise a clamour against our neighbours that wee may the better escape in the Hiew and Cry or of disliking their person more then their sinne seeing we nourish the like in our owne bosome Or if Christian loue mooue vs to admonish them in this kinde because such sinnes beare more sway in them then in vs being committed by them wilfully and with settled resolution by vs through frailty infirmity and at vnawares seeing they defend them and we bewaile them they cherish and nourish them we condemne and labour to mortifie them we may being our selues faulty in this case admonish others but then it is best to preuent their vpbraiding by confessing our owne frailty and by applying our admonition to our selues together with them as thereby seeking our mutuall reformation Fourthly our admonitions must proceed from brotherly loue the which being a grace hidden in our hearts wee must make knowne by the fruits of it To which end we must vse all lenity meekenesse of spirit compassion in the sense of the like infirmities in our selues with milde and gentle speeches shewing in our hatred of their sinne the loue of their person And though the party may discerne them yet if we would doe any good we may not vse any insulting speeches contumelious words scoffes scornes or byting iests and howsoeuer in some cases for lesser faults or when we haue to deale with a froward nature we may sweeten our admonition by speaking merrily and in a pleasant manner yet wee must take heed that we retaine our grauity lest it bee turned into a iest and so lose all its force and efficacy But especially wee are to take heed that our admonitions doe not appeare to haue risen out of selfe-loue and respect to our owne particular but out of our loue of them whom we admonish for if this be but suspected it will neuer take any place because wee seeke not their good but our owne And secondly that they proceed not from anger and choller which will make it seeme a chiding and brawling rather then an admonition and an action of rauing rather then of loue In which respect our admonitions will be the more powerfull when as they haue no reference to our selues either of profit or hurt but rather such as by the faults which we reprooue accrew vnto others Againe to shew our loue we are with the notice which we take of their faults to acknowledge their good parts and to giue them due praise for their well-deseruing Or if their defects will affoord no such occasion wee may intermixe the vertues of their parents or deare friends both which will sweeten our admonition and serue like sugar to take away the distaste of their bitternesse Neither must wee bee alwayes beating vpon one string nor vse this soueraigne Salue for euery slight scratch but vpon some vrgent necessitie and waighty occasion passing by petty matters of small value as not seeing them or at least reseruing them like little pieces of coyne till they bee come to a summe For to bee still admonishing for euery trifle will make vs seeme curious busie-bodies and harsh censures to bee voyde of loue which maketh vs passe by infirmities and will cause our company to bee tedious and irkesome and our admonitions by their frequencie vnrespected and of no force Fifthly if the parties wee admonish bee of stout spirits and are bold enough to beare it wee may deale plainely and particularly with them for their sinnes but if they haue tender foreheads and are so ingenuously bashfull that they are apt to bee daunted and put out of countenance by our taking notice of their faults it is Christian wisedome to nourish this modestie and shamefastenesse seeing there is no great danger that such will bee hardened in their sinnes And to this end it is good to admonish them of their faults in other mens persons which are alike knowne vnto them and to let them see the foulenesse of their vices when like vnpartiall beholders they take a view of them in other subiects The which course also is sometimes good when it is propounded by way of Parable in another person as when wee haue to deale with our superiours as Nathan with Dauid or such as will not by plaine and direct dealing bee so easily conuinced of their sinnes Againe to cherish ingenuity and to preserue men from boldnesse and impudency it is not good in our admonitions to presse our reproofes too farre but to giue them some little euasion that they may not turne
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery of the Word is a chiefe meanes of our spirituall life The first meanes of a godly life is the ministery of the Word the which is the ordinary meanes of begetting vs to the life of godlinesse and of beginning in vs all spirituall and sauing graces by which as inward causes we outwardly mooue in all Christian and holy duties Of raising vs from the death of sinne and cleansing and purging vs from the guilt and corruption of it and also of so quickening and reuiuing vs that we are inabled to performe the actions of holinesse and to bring forth the fruits of a godly conuersation Thus the Apostle calleth it Gods Rom. 1. 16. strong power whereby hee pulleth vs out of the state of death into the the state of life and saluation and the Apostle Peter The immortall and incorruptible seed which begetteth vs vnto God liuing and abiding in vs for 1. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. fathers who beget vs vnto God because being dispensers of the Word of grace they are instruments and meanes of our Regeneration Thus our Sauior saith that the houre was comming yea euen then was that Joh. 5. 25. the dead should heare his voyce and liue that is those which were dead in trespasses and sinnes should be quickened and haue their part in the first Resurrection by vertue of his Word preached for at this death and Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled vnto all holy duties of a godly life For so our Sauiour telleth his Disciples that they were cleane through his Word which hee had spoken vnto Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth elsewhere that we cannot ordinarily haue faith by which the iust man liueth but by the preaching and hearing of the Word How can they Rom. 1. 17. beleeue in him of whom they haue not heard and how shall they heare without a Preacher And after expressely affirmeth That faith commeth by hearing and 10. 14 17. and hearing by the Word of God And in another place he intimateth that we cannot put off the old man and being renewed in the spirit of our minds Ephes 4. 21 22. put on the new which after God is created in righteousnesse and true holinesse vnlesse we haue first heard Christ and been taught by him in the ministery of his Word But here we must take heed that we doe not attribute our new birth and spirituall cleansing vnto the Word preached as hauing in it any inherent power to giue life and grace in it owne nature or as it is by man preached vnto vs for then all that heare it would be quickened vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places the greatest number remaine vnregenerate and dead in their sinnes nor yet as vnto a principall and chiefe cause of reuiuing vs for this were to make an Idol of it by attributing vnto it Gods prerogatiues and peculiar Math. 23. 9. actions who alone is able to regenerate vs as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached not as comming from man but as it is the Word of God and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life and the begetting and increasing of his graces in vs. By vertue of which ordination and the blessing of God vpon it the Word receiueth all its power and vigour to quicken and preserue our spirituall life euen as by the ordinance of God and his blessing wee receiue our naturall life by generation and the preseruation of it by food and clothing which in themselues exceed not other creatures in their vertue for these vses but onely so far forth as God by his blessing inableth them vnto them The which if he withdraw our meate will not nourish Math. 11. 21. Luk. 12. 47. vs but rather become our bane and poyson and the Word preached will be so farre from being a Word of life and saluation that it will become the sauour of death vnto death to our deepe condemnation In which regard 2. Cor. 2. 16. wee must not rest in the preaching and hearing of the Word as in the deed done for the begetting of Gods graces and beginning in vs the life of godlinesse for thus it is onely the Spirit that quickeneth making the Ioh. 6. 63. same Word and at the same time effectuall vnto some for these ends by an inward secret and powerfull operation which for want hereof is heard of others without any profit but vse it as Gods ordinance vnto which his blessing is promised and doth so ordinarily accompany it in the harts of all those that vse it in obedience to God and desire to profit by it for the former ends that we may as well hope for spirituall life by feeding on this food as for the preseruing of naturall life by meate and drinke seeing both alike are Gods ordinance and by his power he is effectuall in the one as well as the other And so contrariwise the neglect of this meanes when God giueth it doth take away all hope of the spirituall life of grace seeing we tempt the Lord in refusing the meanes and despising his ordinance like those who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues should vtterly refuse to eate or drinke Againe whereas I say that the preaching of the Word is the ordinary meanes of life and grace when the Lord granteth it vnto vs we are to beware that we doe not limit Gods power vnto it as though hee could not any other way quicken sanctifie and saue vs. For he is able without all meanes to doe all these by the sole and secret worke of his holy Spirit being such an All-sufficient workman in himselfe that he needeth not the helpe of any instruments as we see in his sanctifying and sauing of elect Infants dying whilest they are vncapable of outward meanes for euen in them these two goe together seeing the rule is generall that without holinesse no man shall see the Lord. And hee is able to sanctifie other Heb. 12. 14. meanes for these vses as he ordinarily doth where
our care must be to replenish it with the best and then to couer and keepe it close that nothing be spilt and lost and lest it receiue soyle or haue any euill thing infused into it for as the Wiseman obserued dead Flyes taint the whole pot of precious oyntment It must be kept carefully as an inclosed Garden and Vineyard that all annoyances being kept out with the fence it may bring foorth good fruits and ripe Grapes pleasing to Gods taste and not suffered to lye open as an high-way where all things are trampled vnder-foot or stolne away and nothing suffered to thriue which is profitable for vse Now by heart heere I chiefly vnderstand all the affections and desires both concupiscible and irascible all the passions of loue hatred hope despaire ioy sorrow anger and feare And by keeping of them their holding in subiection vnto reason it selfe being first made subiect to the Word and will of God and the right imploying of them about their fit and proper obiects onely louing that which is good and hating that which is euill reioycing in the testimonies of Gods loue and sorrowing for sinne because he is displeased with it hoping in Gods mercies and despairing Psal 130. 4. in our owne strength fearing God in respect of his mercies and iudgements and being angry with that onely wherewith hee is offended and dishonoured And if we thus keepe our hearts in tune and order they will make sweet musicke in Gods hearing but if the affections and passions rebell against reason and fall at variance one with another we can expect nothing but iarring discords and tumultuous confusion If we keepe them locked vp as sometime Aeolus the windes vnder the command of reason our hearts and mindes will be calme and quiet but set open the gates and leaue them to their liberry and nothing will follow but stormes tempests and shipwracke of our soules vpon the rockes of sinne Blow away these clouds and foggy mists and we shall in our little world haue a cleere skie but let them ouer-cast and ouercloud reason which is the Sunne in our firmament and what can follow but darkenesse and disorder stumbling and falling at euery stone of offence But especially we must watch ouer our hearts that wee may keepe out carnall concupiscence from entring and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne euen as wee would keepe out of our houses in the plague time infectious ayre or in the time of warre our mighty and malicious enemies from entring into our City or Countrey Or if they be entred at vnawares wee must repell them presently at their first appearing vpon our Coast and giue them no time to fortifie and make themselues strong wee must crush this Cockatrice in the shell and when they are yong dash this Babylonish brood against the stones §. Sect. 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous Now as wee must obserue a carefull watch in keeping out or clensing our hearts from all sinne and corruption so aboue all that they doe not nourish in them such as are most dangerous to our soules health As first and principally we must beware of those sinnes and vices vnto which through our naturall corruption we are most inclined the which we shall discerne by our often falling into them by our lothnesse to leaue them and after we haue resolued to part with them and haue already broken from them by vnfained repentance by our hanging after them in our carnall loue which maketh vs after we are forced to leaue them for the safety of our soules to looke backe vnto them like Lots wife towards Sodom with a desire to returne were wee not beaten from them with the feare of Gods Iudgements By which signes when we haue discouered them we must with greatest care watch ouer our hearts that wee bee not againe ouertaken of them first because wee haue greatest cause to hate and abhorre them seeing by them wee haue most dishonoured and displeased God Secondly because they haue most often wounded our consciences and giuen vs the greatest foyles Thirdly because they haue most disturbed our inward peace and depriued our hearts of spirituall ioy in the assurance of Gods loue Fourthly because we are still most prone to fall into them by reason that our corrupt natures are so much inclined towards them and our carnall loue doting vpon them are ready vpon all occasions to renew their league and giue them entertainement And therefore as with greatest care and vigilance wee arme our selues against such enemies as haue a strong party in our owne City and many secret Traytors which are alwayes ready to open the gates and let them in so must wee keepe the narrowest watch and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect and are in greatest league and liking with them seeing these secret Traytors are still in readinesse to giue them entertainement and betray our soules vnto them if wee doe but a little intermit our spirituall watch Secondly we must with singular circumspection take heed of those vices and sinnes which doe most ordinarily waite vpon our speciall callings seeing by reason that wee are daily conuersant in them they doe make against our soules most often and fierce assaults and the rather because by our many foyles and falls they become customable and harden our hearts in them our often sinning searing the conscience and taking away the sense of sinne And thus Magistrates must watch ouer themselues that they doe not peruert iudgement by taking bribes and rewards and that they haue no respect of persons nor for feare or fauour doe any iniustice Thus Lawyers must take speciall heed that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading paynting ouer a foule cause with faire glosses and that they doe not protract suites that they may grow rich out of their Clyents pouerty And Physicians that they doe not deale vnfaithfully with their patients and delay the cure for their owne aduantage And Diuines that they doe not for worldly lucre become non-residents staruing their peoples soules to fill their owne purses and purchase fields with the price of blood And that they bee not slothfull and negligent in feeding their soules that are committed to their charge following Peters counsell to Christ Master spare thy selfe And Tradesmen that they doe not vse deceit in buying and selling nor tell vntruths to put off their wares at an higher rate And finally thus must Artificers watch ouer themselues that they doe not their worke deceitfully onely for sale and vnseruiceable for vse Vnto which speciall circumspection in respect of our callings and the sinnes incident vnto them the Scriptures exhort Thus Iohn the Baptist perswaded the Publicanes whose calling was to liue by toles and customes to take heed of
displeased our gracious God and louing Father we may with the Publicane cast downe our eyes vpon the earth as not worthy to looke vp vnto heauen and smite our brest as lamenting the corruptions that are therein contained When we offer vnto God the sacrifice of praise and thanksgiuing humble hearts and holy desires and beg in the name of Christ with confidence the benefits which he hath commanded vs to aske and hath promised to giue we may lift vp together with our hearts our eyes and hands towards heauen from whence we expect to receiue the things we aske with the hand of faith When our hearts are rauished with the apprehension of Gods gracious promises and the sweet and delightfull feelings of his loue and assured hopes of those inestimable ioyes which he reserueth for vs in heauen we may hold vp our Luk. 21. 28. heads with comfort and reioycing as our Sauiour speaketh eleuate our hearts towards that place whither our bodies and soules shall one day triumphantly ascend and with Abraham testifie vnto our owne soules and Gen. 17. 17. God the Author of them these rauishing comforts with secret smiles and outward cheerefulnesse of our face and countenance seeing these inward feelings of Gods loue are better then wine to glad the heart and this vnction of the Spirit with these diuine consolations do make the countenance Cant. 1. 1. more cheerefull then the choysest oyle Psal 104. 15. CAP. XVIII Of our entrance into Meditation by due preparation §. Sect. 1 That this preparation is necessarie and wherein it consisteth ANd so I come from the circumstances to intreate of the exercise it selfe In which I will consider first the ingresse and entrance into it then the progresse and manner of proceeding in it and finally the egresse and conclusion of it The ingresse or entrance consisteth in a due preparation which the gloriousnesse and Maiesty of Gods presence before whom this action is to bee performed the important waight of the duty to bee done the profit and necessity of doing it well and our owne frailty and imbecillity wants and weakenesse auersenesse and great indisposition to this high and holy exercise doe necessarily require For if wee dare not without due preparation approch into the presence of an earthly king to deale with him about such waighty businesse as importeth vs no lesse then our whole estates yea our liues themselues how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth about such important affaires as concerne our spirituall estates and the euerlasting saluation of our soules vnlesse before-hand wee be duely prepared And if we cannot hope to make any good musicke vnlesse we first string our Instruments and put them in good tune so neither shall wee euer be able to make any harmonious melody in Gods hearing vnlesse we duely prepare all our powers and parts and put our minds and hearts our wills and affections in good tune and prouide spirituall Songs and diuine Ditties as the subiect matter of our Musicke about which we are to exercise our Art and skill In which two points our preparation chiefly consisteth For either it is taken vp in preparing and fitting our persons for this exercise or in prouision of profitable matter as the subiect of our Meditation In the former respect besides that generall preparation before spoken of by renewing of our repentance that we may not come polluted with our sinnes into so holy a presence nor touch such pure things with vnwashed hands wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body And first we must come with prepared minds and vnderstandings both in respect of their illumination and intention For before wee can meditate aright our minds must be inlightened by Gods Word and holy Spirit that we may vnderstand in some measure the matter on which we are to meditate with the causes effects properties and circumstances of it without which wee cannot at all performe it Neither must this knowledge bee onely in speculation and theorie but also a fruitfull sauing knowledge which sanctifieth the heart and worketh it and all other parts to an holy practice without which this exercise cannot be done profitably and as it ought In the intention of our mindes wee must not chiefly and principally propound vnto our selues our owne profit and benefit but performe it in obedience to God as a dutie which he requireth and whereby we are made more fit to doe him seruice aiming therein chiefly at the setting foorth of his glory And then as subordinate heereunto we may and ought to ayme at the inriching of our soules with all spirituall graces the cheering and comforting of our hearts with diuine consolations the increase of our holinesse and the strengthening of vs vnto all Christian duties of a godly life §. Sect. 2 That we must chiefly prepare our hearts and affections Secondly before we vndertake this holy exercise we must prepare our hearts and affections by laying aside all worldly cares and earthly desires which if they bee retained will interrupt and distract vs in our spirituall Meditations And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him or so much as to stand vpon that ground which was sanctified by Gods presence so must we cast off the worldlinesse of our wills and desires before there can be any profitable conference betweene him and vs. For there is such dissimilitude yea contrariety betweene God and the world spirituall and earthly things that when we turne vs to speake vnto the one wee turne away from the other and when our minds and hearts are fixed vpon the cares of this life and transitory trifles by reason of the great distance betweene them they are quite deuided and distracted from those which are heauenly and spirituall so that it is more possible to mixe together gold and clay oyle and water then the gold of diuine Meditations and the oyle of spirituall thoughts with the clay of our earthly affaires and water of worldly vanities The fountaine of our hearts must be cleere and well settled the mud of earthly cares being sunke to the bottome if wee would behold in them any diuine Contemplations for if they be stirred and troubled nothing will appeare through this muddy thickenesse And as before wee can see the brightnesse of the Sunne the clouds must be dispelled so before our minds and hearts can be illuminated and cheered with any heauenly light or the beames of Gods loue in our spirituall Meditations the foggie vapours and mists which rise from the earth and sea of the world must first be blowne away and scattered Neuer saith one can heauenly contemplation ioyne with earthly commotion neuer is the troubled minde possibly Nunquam commotioni contemplatio iungitur nec praeualet mens perturbata conspicere ad quod vix
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
our sinnes but chastisements for our amendment meanes to mortifie our corruptions to weane vs from the world to strengthen and increase his graces in vs faith hope affiance loue patience humility the feare of God and the rest and that they may bee as strong cords to draw vs neerer vnto God and as sharpe spurres and goads in our sides to pricke vs forward in the wayes of godlinesse Vnto which deprecation we are to ioyne petition whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of as peace of conscience following iustification sanctification and the gracious assistance of Gods Spirit for the mortifying of our corruptions our spiritual quickning vnto newnes of life for the replenishing of our harts with all sauing graces and the strengthening of vs to all good duties with perseuerance vnto the end and that we may be inabled to withstand all the assaults of our spirituall enemies who labour to hinder our course in godlinesse and to turne vs into the broad way that leadeth to destruction More specially we must pray according to the present occasion of our fast as if it bee some grieuous sinnes which we haue committed that the Lord will not onely graciously forgiue them but strengthen vs with his grace and holy Spirit that we may not againe fall into them and inrich vs with the contrary graces that we may honour him thereby for the time to come as we haue dishonoured him by our sinnes in times past If it be for deliuerance from some great danger or out of some great affliction that then the Lord will be pleased to giue vs the contrary safety and security by taking vs into his protection and vnder the shadow of his wings or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits if in his wisedome he seeth that they are fit for vs As health in stead of sicknesse honour for disgrace plenty for penury peace for warre and such like The which our petitions as at all other times so especially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19. time of our fast must be ioyned with extraordinary feruency and such importunity as will receiue no repulse according to the waightinesse of the occasion which maketh vs in this extraordinary manner to humble our Psal 50. 15. Ioel 2. 18 19. Hest 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13. selues before God And also with a speciall faith that the Lord will heare not onely all our prayers agreeable to his will which we make in his Sons name but also our speciall suits which we haue now made in the time of our fast so far forth as it will stand with his glory and our owne saluation The which our faith must be grounded vpon Gods gracious promises strengthened by calling to minde the examples of Gods Saints from time to time who hauing thus humbled themselues and prayed in the time of their troubles haue found helpe and deliuerance at Gods hands §. Sect. 6 That with our fasting wee must ioyne vnfained repentance The last thing thing required in our fast is that wee ioyne with it vnfained repentance for this is the principall end of the outward exercise that we may thereby both testifie and also increase our repentance And vnto this two things are required the first is that wee forsake our sinnes which we haue bewailed and secondly that wee imbrace the contrary vertues and expresse them in the duties of a godly life Concerning the former it little auaileth vs to abstaine outwardly from our food and other comforts of this life which are the gifts of God and in their owne nature lawfull if we liue still in our sinnes and will not turne from them vnto God by vnfained repentance to rest from the honest labours of our callings and not to rest from the workes of darknesse wherein we performe seruice vnto sinne and Satan to pine the body with outward abstinence and to pamper the flesh by satisfying of our carnall lusts to haue empty Esa 58. 3 4. Zach. 7. 10. bellies and cleane teeth and to haue our soules replenished with wickednesse and defiled with sinfull corruptions In which regard the Lord condemneth and reiecteth the fast of the Iewes because they rested in the bodily exercise and did not forsake their carnall lusts exactions and oppressions What doth it profit saith one to make thy body thinne and Quid autem proâ—est â—enuaâ—i abstinentia câ—rpus si animus 〈…〉 c Hieron ad Celantiam 〈◊〉 carnis refraeneâ—â—â—â— verum sâ—ruâ—muâ— iciunium c. Chrysost in Gen. 1. Hom. 8. Honor 〈…〉 â—â—iunâ—◠〈…〉 um abstâ—â—â—â—tia sed peccatorum fâ—ga Chrysost ad pop Antâ—oâ—hen Homil. 3. leane with fasting if thy minde doe swell with pride What praise wilt thou deserue by the palenesse of fasting if thou be pale also with enuy What vertue is in this not to drinke wine and in the meane while to bee drunke with anger and hatred But our abstinence is praise-worthy and the chastening of the body of some excellency when as the mind fasteth from vices c. Let vs saith another bridle our fleshly lusts and we shall keepe a true fast For that I call a fast when we abstaine from vices And therefore abstinence from meates is required that we may subdue the vnruly power of the flesh and by curbing in this pampered horse teach it to obey And againe The honour of a fast is not abstinence from meats but the forsaking of our sinnes c. For it is most absurd to refraine by fasting from lawfull meates and to taste the vnlawfull lusts of the eyes Doest thou not eate flesh neither let thine eyes draw in wanton lusts Let thine eare also fast by not receiuing slanders and detractions And let thy mouth fast from filthy and reprochfull words For what will it auaile vs to fast only like birds and fishes or like the beasts of Nineue if we bite and deuoure our brethren But with most diligent care must wee forsake our beloued sinnes and those wherewith we haue most offended our gracious God as being the chiefe causes which haue drawne vpon vs Gods present Iudgements Against which we must bend our chiefe forces that we may not onely lay them aside like our garments ouer-night which we purpose to put on againe the next day but vtterly forsake them mortifie and subdue them that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God and strengthen our resolutions if we haue formerly found them weake and vnconstant by making a solemne vow that we will vpon no occasion wittingly and willingly fall into those sinnes againe for which wee haue now humbled our selues before the Lord in this present exercise §. Sect. 7 That we must in our fast exercise our selues in all Christian duties The second part of repentance which wee must both professe and practise is that ceasing from euill we
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
though all this were true that godlinesse should giue a Supersedeas to worldly thrift so that it were not possible to imbrace piety and escape pouerty or to bee rich and religious both at once yet this should not weaken our resolution to serue God in the duties of a godly life seeing our spirituall gaines doe farre exceed our worldly losse For godlinesse it selfe is the chiefest gaine as 1. Tim. 6. 6. bringing with it that contentation which all worldly wealth cannot purchase Secondly though being godly we haue but a poore estate yet it is more to bee esteemed then the greatest abundance of the vngodly according to that of the Psalmist A little that a righteous man hath is better Psal 37. 16 17. then the riches of many wicked For the armes of the wicked shall be broken but the Lord vpholdeth the righteous The little wealth they haue is accompanied with Gods blessing by which it is made more sufficient and durable for their vse and comfort then the rich Treasuries and full store-houses of worldlings their little pittance being like the Widdowes cruze of oyle and handfull of meale which as it was daily spent so by the blessing of God it was daily renued and replenished that there might bee no want when the full barnes were emptied and the storehouses of the rich without food like Daniels pulse which made him and his fellowes fatter and in better liking then the prouision which was brought to others from the Kings Table Finally like the small streames of a liuing fountaine which continue running in the greatest drought when great standing waters and huge torrents arising from land waters are dryed vp Againe though the godly haue but little yet that which they haue they haue receiued from Gods owne hand as a testimony of his loue and fauour as Iacob acknowledged to his brother Esau Take I pray thee my Gen. 33. 11. blessing which is brought to thee because God hath dealt graciously with me and I haue enough Yea they receiue it from him as his free gift and shall neuer be called with wicked men to account for intrusion and vsurpation Neither is it a gift to bee esteemed onely in its owne value but as an earnest-penny which bindeth a greater bargaine and giueth them assurance of their heauenly inheritance and euerlasting happinesse in Gods Kingdome Finally though they haue but little yet they haue with it a good conscience seeing they haue gotten it by lawfull meanes the which will be in stead of a continuall feast and make a dinner of cold Pro. 15. 15 17. herbes or simple rootes better then a stalled Oxe or the greatest dainties to them that want it Whereas contrarywise the greater plenty of wicked men bringeth no such comfort with it because it is mutable and momentany in it selfe and giueth no assurance of better and more durable riches which shall succeed it Because their worldly abundance is often ioyned with many and great discontents which depriueth the owners of all their ioy as we see in the example of Saul Ahab Haman and many others Because their prosperity slayeth them whilest it serueth as a snare to intangle Pro. 1. 32. them in all maner of sins as a pasture to fit and prepare them for destruction as an intoxicating cup to bewitch and inamour them with worldly loue and to make them neglect spirituall and heauenly things because after their great cheere they shall haue such an heauy reckoning as wil quite dampe all their musicke and delight And finally because they are no gifts of Gods loue and fauour but rather of his clemency and forbearance like the liberall allowance which Princes make to great and noble Traytors vntill they be brought foorth to tryall and execution according to course and extremity of the Law §. Sect. 4 That though many godly men are poore yet godlinesse is no cause of their pouerty In the second place I answere that though many are poore who are godly yet their godlinesse is not the cause of their pouerty seeing it onely findeth but not maketh them to bee in this penurious estate For when the Gospel is preached the poore rather receiue it then the rich seeing the little comfort which they haue in earthly things doeth make them to seeke for it in spirituall and heauenly whereas the abundance of the rich intangleth their hearts in the snares of worldly loue choketh in them the seed of Gods Word and maketh them to neglect the meanes of their saluation Thirdly I answere that godlinesse is a cause and meanes of riches and not of pouerty seeking it hath the promises of this life and that 1. Tim. 4. 8. which is to come and God hath vndertaken who is able and all-sufficient seeing the earth is his and all that therein is and most true and infallible in Psal 24. 1. his Word that nothing which is good shall be wanting vnto those that Psal 34. 10. 84. 11. feare and serue him that if we will first seeke his Kingdome and righteousnesse all other things shal be cast vpon vs that he will withhold no good thing from them that walke vprightly That if we will cease to doe euill and learne Esay 1. 17 18 19. to doe well if we consent and obey we shall eate the good things of the Land If indeed riches were simply our owne earnings and could be gotten by our owne policies care and labour then those who exceed others in all these might promise vnto themselues the greatest plenty though they vtterly neglect Gods seruice but seeing it is onely Gods blessing that maketh rich it is not to be imagined that the Lord infinite in bounty and goodnesse will be lesse liberall in paying our wages because we are more faithfull and diligent in doing his worke And therefore if wee feare want and pouerty it must not discourage vs from the seruice of God but rather be a strong motiue to make vs serue him with more earnest indeuour seeing he will preserue those who serue him from pouerty so farre forth as it is euill and a punishment of sinne and will giue vnto them all temporall blessings so farre forth as they are good and profitable And if he scant them of these earthly trifles it is but to fit them for the receiuing of his greater and better gifts euen the rich treasures of his spirituall graces faith hope patience and the rest and for the euerlasting riches and glorie of his heauenly Kingdome For he that rewarded Salomon with peace wealth and honour because in the first 1. King 3. 9 11. place he desired ciuill wisdome to gouerne the people will not deny them vnto those who affect aboue all things spirituall Wisdome consisting in true godlinesse if in his diuine Wisdome he doth see that it is better for them to haue them then to want and be scanted of them CAP. XVII Their obiection answered who alleadge that their pouerty presseth them to such
much I honor you for those singular vertues and graces wherewith God hath inriched you especially your piety towards him and loue of his truth much approoued as by many other fruits so especially by your loue to his Ministers and Ambassadors The which were ample matter for a larger discourse to incourage others of your ranke to imitation did not your modesty and humility attending and adorning all the rest admonish mee that such praises of you vnto you will bee thought vnnecessary if not vnpleasing and distastfull The Lord infinitely rich in all goodnesse and perfection more and more multiply all Christian Vertues and sauing Graces in you both in the light and lustre whereof you shall be euer more truly honorable in the sight of God and all those that feare him then in the highest dignities and noblest aduancements that the world can yeeld vnto you Your Honors most obliged in all Christian duetie and humble seruice IOHN DOWNAME Faults escaped in the Treatise of Securitie Pag. 6. l. 3. r. his mercies p. 64. l. 9. r. idle spectator p. 65. l. 22. r. opinion of our p. 66. l. 6. r. against them in p. 68. l. 22. r. by inuring p. 70. l. 28. r. let vs watch p 83. l. 13. r. in the vse p. 89. l. 16. r. for a spurt p. 92. l. 8. r. peace and securitie And l. 20. r. God infinite THE CONTENTS OF THE FIRST BOOKE Jntreating of Carnall Securitie CHAP. I. Of Securitie in generall and more especially of Securitie in the state of Innocencie and of that which is in vs after the fall § 1. THat God the supreame Goodnesse turneth all euen euill it selfe into good Pag. 1. § 2. That it is the nature of sinne and corruption to turne all into euill pag. 2. § 3. That fleshly corruption abuseth prosperitie to the begetting in vs of carnall Securitie pag. 3. § 4. The motiue inducing to the writing of this Treatise pag. 3. § 5. That it is necessary to distinguish securitie into seuerall kinds pag. 3. § 6. Of Securitie in the state of Innocency pag. 4. § 7. Of Securitie in the state of corruption and the originall of it pag. 4. CHAP. II. Of carnall Securitie and what it is § 1. OF the generall parts of this Treatise pag. 6. § 2. Carnall Securitie defined pag. 6. § 3. Testimonies of Scripture shewing what it is pag. 7. § 4. Examples of carnall Securitie pag. 7. CHAP. III. Of the manifold causes of carnall Securitie § 1. THe first cause ignorance of God and his sauing Attributes pag. 8. § 2. The second cause want of consideration of that we know pag. 9. § 3. The third cause Selfe-confidence pag. 9. § 4. The fourth cause abuse of worldly prosperitie pag. 10 § 5. The fift cause is customable sinning pag. 11. § 6. The sixt cause is the present impunitie of sinners pag. 12. § 7. The seuenth cause presumption on Gods mercy pag. 13. § 8. The eight cause the neglect or contempt of the meanes of grace and saluation pag. 14. § 9. The ninth cause hearing the Word without Faith pag. 14. § 10. The tenth cause not applying the Word preached pag. 15. § 11. The eleuenth cause the mis-applying of the promises of the Gospell pag. 16. § 12. The twelfth cause a flattering Ministerie pag. 16. CHAP. IIII. Of the diuers kinds of carnall Securitie § 1. OF naturall securitie which is in all men pag. 18. § 2. Of carnall securitie which is affected and voluntarie pag. 19. § 3. Of carnall securitie which is in the vnregenerate pag. 19. § 4. Of that which remayneth in the Regenerate and how it groweth vpon them pag. 20. § 5. Of insensible and sensible securitie in the faithfull pag. 22. § 6. Of the causes of carnall securitie in the faithfull first prosperitie worldly or spirituall pag. 23. § 7. The second cause is spirituall pride pag. 24. CHAP. V. Of the differences betweene the carnall securitie of the Vnregenerate and Regenerate § 1. THat the carnall securitie of the Vnregenerate and Regenerate are in many things alike pag 25. § 2. Of the differences betweene the carnall securitie of the Vnregenerate and Regenerate in the highest degree pag. 16. § 3. Of the differences betweene the carnall securitie which is ordinarily in the faithfull and wicked and first in respect of their causes pag. 27. § 4. The second difference in their effects pag. 28. § 5. Another difference in their effects pag. 30. § 6. That they differ in respect of the subiect pag. 30. § 7. That they differ in their properties pag. 30. § 8. That they differ in their time of continuance pag. 32. CHAP. VI. Of the signes of carnall securitie arising from the causes of it § 1. THat the causes of carnall securitie doe argue and shew the effect pag. 32. § 2. The first signe of carnall securitie is ignorance of God and his Attributes pag. 33. § 3. The second signe is when wee are forgetfull of God his attributes pag. 33. § 4. The third signe pride and selfe-confidence pag. 34. § 5. The fourth signe abuse of prosperitie pag. 34. § 6. The fift signe customable sinning pag. 35. § 7. The sixt signe abuse of Gods patience and impenitency pag. 36. § 8. The seuenth signe presumption on Gods mercy pag. 36. § 9. The eight signe contempt of the meanes of saluation pag. 36. § 10. The ninth signe hearing the Word without Faith pag. 38. § 11. The tenth signe not applying of the Word pag. 39. § 12. The eleuenth signe mis-applying of the Promises pag. 39. § 13. The twelfth signe is to delight in aflattering Ministerie pag. 39. CHAP. VII Of eight other signes of carnall securitie arising from the effects and other arguments § 1. THe first signe is not to profit by afflictions on others pag. 40. § 2. Secondly such as are inflicted on our selues pag. 41. § 3. The second signe is to haue no desire to keepe Gods Commandements pag. 43. § 4. Secondly when we yeeld obedience but by fits pag. 43. § 5. Thirdly when we doe not yeeld obedience to the whole Law but some parts onely pag. 44. § 6. Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends pag. 44. § 7. The third signe delaying of Repentance pag. 45. § 8. The fourth signe is Hypocrisie pag. 46. § 9. The fift is to feare Man more then God pag. 46. § 10. The sixt signe immoderate feare in time of danger pag 47. § 11. The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction pag. 47. § 12. The eight signe is contempt of Gods Ministers pag. 48. CHAP. VIII Of such reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to bee freed from it § 1. THat it is necessarie to haue our hearts wrought vnto the hatred of this Vice pag. 49. § 2. That Christ hath giuen vs speciall warning
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
middest of their deepe sleepe and dangerous Lethargie they suppose themselues waking in their perfect health and so compleate in respect of their spirituall estate that they need nothing as being highly in Gods fauour strong in Faith rich in all Grace and most assured of eternall saluation But the securitie of the faithfull is discerned by them and no sicknesse vexeth them more then the stone in their hearts so that they are neuer at ease till they haue voyded it To which purpose they vse carefully all the good medicines prescribed in Gods Word for the effecting of the Cure and flee daily to the heauenly Physician by their frequent and feruent Prayers for his counsell direction and assistance in this behalfe And when they feele themselues eased by these meanes in part they so reioyce in the Cure begun as that withall they cease not to bewayle the dregs and reliques of their disease which they feele still remayning in them Secondly the securitie of the vnregenerate is voluntarie and affected because through it they quietly liue in the pleasures of sinne without any disturbance In which regard they nourish their sloth and vse all meanes both to fall into it and to continue in it without molestation They compose themselues with a setled purpose to take their carnall ease they make choise of such places and companie where they may not bee disturbed with any noyse either of Gods Word in the publique Ministerie or of the admonitions and rebukes of priuate Friends They put out all light both the outward light of the Word and the inward light of Nature and Conscience and if these disquiet them by giuing some glimpses into their darkned minds whether they will or no they wilfully shut their eyes and euen blind-fold themselues by the interposition of worldly vanities that they may not see them They lay them downe to rest and make vnto themselues soft Pillowes and Beds of doune that they may sleep at ease Yea that they may sleepe the more soundly they cast themselues into the cradle or lap of prosperitie and desire to be rocked and sung asleepe with the bewitching tunes of carnall pleasures And so from a sound sleepe they fall into a deepe Lethargie out of which they haue neither will nor power to be awakned yea they shun the companie of such as indeauour to disturbe them of their carnall rest and if any seeke by admonitions and exhortations to awaken them out of their sleepe that they may saue that labour and not disquiet them they are ready with the Sluggard to say vnto them that they are awake already But aboue all they hate the very sight of their spirituall Physician because they abhor nothing more then to bee cured of their disease which bringeth vnto them such ease and pleasure Contrariwise the true Christian affecteth not this sleepe of securitie but is ouer-taken by it vnwillingly and at vnawares Hee doth not out of a setled purpose and resolution compose himselfe vnto it but through his natural infirmitie it creepeth and stealeth vpon him when he thinketh not of it and desiring to watch with the Disciples he findeth Matth. 26. the Spirit willing but the Flesh weake When he feeleth sluggishnesse to creepe vpon him he laboureth to shake it off either by entertayning religious Discourses and holy Conferences or by harkning to the shrill Trumpet of Gods Word or by imploying himselfe in honest and vertuous Actions He doth not voluntarily giue himselfe to carnall ease but that he may be watchfull as the Apostle exhorteth Ephes 5. 14. he ariseth and standeth vp And when he findeth all these meanes too weake to shake off his drowsinesse he desireth the helpe of others to keepe him waking Especially he prayeth vnto the Lord to quicken him with his good Spirit and to open his eyes that he may not sleepe the sleepe of death §. 8 That they differ in time of continuance Finally the securitie of the vnregenerate and the faithfull differ in time For they liue alwayes in carnall securitie and their whole life is a continuall sleepe vnlesse now and then they be awakned and molested with some outward afflictions and inward pangs of conscience and then they doe what they can to compose themselues againe to their carnall rest Yea in truth they are neuer throughly and truely awakned but euen in their waking they are spiritually asleepe and the pinches and nips of conscience make them to moue but like those that are in a Lethargie who know not what they doe nor to what end They walke sometimes in some seeming good wayes which in respect of the deed done might well become the watchfull but it is like those who talke and walke in their sleepe for though their eyes be open and their legs and tongues moue yet their hearts are possessed with drowsie deadnesse so that they speake they know not what and walke they know not whither But the faithfull after their conuersion doe continually keepe the Christian watch inwardly waking in their hearts when they seeme to sleepe in some outward actions or if they be indeed ouer-taken with carnall drowsinesse by reason of some reliques of carnall corruption remayning in them yet it is rather a nod or nap then a deepe sleepe or if also they fall into this through the violence and strength of their naturall sluggishnesse yet they doe not liue and die in it like secure Worldlings but by the outward sound of the Word and the inward voyce and power of the Spirit they are awakned and rowsed vp and renuing their repentance they doe afresh betake themselues to the practise of all Christian and holy duties CHAP. VI. Of the signes of carnall securitie arising from the causes of it §. 1 That the causes of carnall securitie doe argue and shew the effect ANd thus we haue shewed the many differences which may be obserued betweene that carnall securitie which is in the vnregenerate and that which after regeneration remayneth in the faithfull And now according to our order propounded we are to set downe some signes of this Vice according to which if we examine our selues we may discerne whether it raigneth and ruleth in vs or no. To the end that if after due triall and examination of our estate we find that it doth we may not content our selues with this fearefull condition and so continue in it but may labour earnestly to come out of it and to this purpose carefully vse the meanes of which I shall speake afterwards The first sort of signes are when we find the causes of this securitie in vs of which I haue before spoken For as Effects argue the Cause so the Cause the Effects especially in Vices of this nature which being diuersly considered are mutuall Causes and Effects one of another Euen as the fire causeth the wood to burne and the wood burning encreaseth and preserueth the heate of the fire For so these Causes produce securitie which is no sooner bred but it presently
Solum est cor durum quod seipsum non exhorret quia nec sentit Ad Eugen. lib. 1. know what it is For if thou fearest it not thine heart is such an one for it is onely the hard heart which is void of feare and hath no feeling of it owne hardnesse But those that most feare it are farthest from it seeing they vse all their care and best indeauour in the vse of all good meanes whereby they may bee preserued from so great an euill and thinke it not enough to fight against it when it appeareth in it height and strength or rather appeareth not vnto them because it is so but will auoid all occasions and withstand and ouer-come this mischiefe in its first beginnings and least degrees Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse but stealeth and creepeth vpon vs by degrees as the Apostle intimateth where he exhorteth vs to take heed lest we be hardned through the deceitfulnesse of sinne And as the hand doth not at first get a callum Heb. 3. 13. and brawnie hardnesse but by much labour and exercise it groweth vpon it by little and little so this thicke skin of carnall securitie doth not at first ouer-grow the heart but increaseth by degrees by often sinning and much sloth and negligence We doe not at first fall into a dead sleepe but by degrees it commeth on vs first we are drowsie and sluggish we reach and stretch and giue our selues to ease and rest leauing off our bodily labour and then wee slumber slightly being not quite depriued of the vse of our senses so that if a word be spoken we easily heare it and are awakned and from slumbring wee fall to sleeping which in the first entrance is more shallow and afterwards more throughly seazeth on the senses and so becommeth more deepe and dead and thus it is with this spirituall sleepe of carnall securitie It commeth not to the full depth at the beginning But first wee become drowsie and sluggish in holy duties we are soone wearied when we set our selues about them and long to haue them ended then wee giue our selues to carnall ease and begin to neglect them altogether or to performe them coldly and formally as though wee were neither waking nor sleeping but falling into a slumber but euen then wee may be raysed and recouered if God in his Word doe rowze vs vp and teach vs the meanes whereby we may shake off our sloth Which if we neglect to heare either by absenting our selues or by carelesse contempt then from slumbring wee fall to sleeping and from shallow sleepe to sleepe so deeply and soundly that wee cannot heare Gods Ministers and Watch-men though they lift vp their voyces like a Trumpet to tell vs of our sinnes and by sounding a lowd alarme doe giue vs warning of a whole Armie of approching euills A greene wound as one saith is not without sense of payne nor is it presently Plaga recens dolore non caret neque enim iam occaluit vulnus nec in tam breui versum in insensibile est Bern. ad Eugen. lib. 1. full of dead flesh and gangrened so as it is quite past all feeling and so these wounds of sinne are not insensible at the first but are made to be so in time when the meanes are neglected whereby they might be cured And let vs follow the same course for the healing of our soules which we take for helping of our bodily diseases that is preuent them if we can before they come by our care and prouidence or if they haue tainted vs at vnawares let vs withstand them in their first beginnings and set vpon them in their weaknesse before they are setled and so shall we get an easie victorie §. 2 The second remedie is to nourish in our hearts the true feare of God The second meanes is that wee nourish in our hearts the feare of God which is the Antidote that expelleth the poyson of carnall securitie and considering our great frailtie and the might and multitude malice and policy of our spirituall Enemies let vs follow the counsaile of the Apostle and worke out our saluation Phil. 2. 12. with feare and trembling assuring our selues that as our state is blessed when wee nourish this feare so it is fearefull when as our hearts are hardned with carnall securitie For as wee are neuer further from falling then when fearing that wee may fall wee doe with all care and watchfulnesse looke to our footing so we are neuer neerer to be ouertaken with euill then when thinking it farthest off we feare no danger nor vse any meanes whereby wee may preuent it according to the saying of the wise Man Blessed is the man that feareth alwayes Pro. 28. 14. but hee that hardneth his heart shall fall into mischiefe For this feare will cause vs to keepe a narrow watch ouer our hearts that they doe not entertayne as other sinnes so especially this carnall securitie which will make way for all the rest yea and cherish and strengthen them after they are entred so as they will neuer depart nor bee thrust out till this securitie bee expelled with them It will set before vs the examples of Gods chiefest Worthies which haue beene assaulted and foyled with this vice and therefore inforce our greater care and watchfulnesse seeing wee who are weake and feeble in comparison of them may much more easily be surprized if wee doe not continually expect the approach of it and so with all diligence arme our selues against it §. 3 The third remedie is to make great account of a soft and relenting heart The third meanes is that we make great account of a soft and relenting heart and tender conscience when wee haue them which will make vs tremble at the hearing of Gods Word and euen melt like the heart of Iosias and strict and scrupulous in auoyding all appearance of euill To which end we must shun all causes and occasions of sinne as well as the sinne it selfe Especially let vs auoid as much as may be the companie of such as are hard hearted and carnally secure who are apt to infect vs with their contagion For as bodily drowsinesse goeth from one to another and when wee see our Companion yawne we are readie to yawne also being infected with his sluggishnesse and the long fetching of his breath that sleepeth is a meanes to draw sleepe on others that lye with him so is this sloth of securitie alike contagious Wee see that those who are fearefull and cowardly are much emboldned to affront dangers when being in the companie of such as are vndanted and desperate they see them often escape many perills into which they haue rashly aduentured and thrust themselues and so doth it make those that are fearefull to commit sinne in respect of the manifold euills that doe accompanie it to become more bold and aduenturous to run into it and more secure and