the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
innumerable multitudes be knit together if charity be wanting and in stead thereof heart-burnings and contentions be admitted And as without charity there can bee no communion betweene man and man so neither betweene man and God which principally consisteth in fruition and fruition in loue seeing we cannot loue God vnlesse we also loue one another as the Apostle telleth vs. We cannot without it haue any assurance that 1. Ioh. 4. 20. we belong to God or that we are his children by adoption and grace yea rather we may conclude that we are the children of the deuill seeing the Apostle Iohn maketh the hauing or not hauing of charity a prime marke 1. Ioh. 3. 10. of difference whereby they may bee discerned the one from the other Againe all our other graces and gifts though they make neuer so glorious a shew yet if charity be wanting are all of no value If we could speake 1. Cor. 13. 1 2 3. with the tongues of men and Angels and haue not charity we should become as sounding brasse or a tinkling Cymball If we had the gift of Prophecie and vnderstood all mysteries and all knowledge yea if we had all faith namely of working miracles and could remooue mountaines and had not charity we were nothing And though we could bestow all our goods to feed the poore and could giue our bodies to be burned and had not charity it would profit vs nothing Furthermore where there is not charity there faith also is wanting or in stead of it a dead faith which hath no operation for faith worketh by Gal. 5. 6. loue and if we haue a liuing faith the Apostle Iames telleth vs that we Iam. 2. 18. may shew it by our workes among which the workes of mercy and charity haue a chiefe place Whereas if these be wanting our faith is as he compareth it like a body without breath and no better then a stinking carcase Verse the last in Gods estimate Finally charity is most necessary if euer we meane to attaine to eternall saluation or to escape hellish destruction seeing the sentence of life or death shall at the day of Iudgement be pronounced Mat. 25. 34 41. according to the workes of charity either performed or neglected by vs as being the chiefe outward euidences whereby our inward grace of faith apprehending Christ vnto saluation may to the iustifying of Gods righteous Iudgements be vnto all demonstrated and declared CAP. XI Containing in it the duties which are required in the fifth Commandement §. Sect. 1 Of the general duties required in the fifth Commandement WEE haue more largely intreated of charity righteousnesse and sobriety as those generall vertues and duties which comprize in them the whole summe of the second Table because wee would more briefly touch the particular duties which vnder them are contained referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly especially to those exact Tables vpon the Commandements lately published by the right reuerend and my most honoured and deare brother from whose full and liuing fountaine I haue in a great part deriued these streames Not that I take any pleasure in doing that againe which was much better done before but because this Treatise of a godly life should haue beene maimed if I had not in some manner handled the maine parts and principall duties required vnto it and I could adde no more vnto that exact abstract in so short a discourse then light vnto the Sunne by setting vp a dimme shining candle nor alter the method and manner of it vnlesse I could haue beene content for varieties sake to haue made it worse and to goe out of the right way because I would not trauaile in the beaten path The duties and vertues then required and the vices and sinnes forbidden in the second Table are either peculiar to superiours and inferiours in the fifth Commandement or common to all in the fiue other The duties and vertues required in the fifth Commandement are either common to all superiours and inferiours or peculiar to the diuers sorts of them The generall duties belonging to all superiours are first to approoue themselues worthy of honour both in respect of their own vertues and good parts also in their carriage towards their inferiours and as they desire the honour of parents so to performe the duties which belong vnto them Secondly to behaue themselues moderately Deut 17. 20. Iob 29 8. 1 Pet. 3. 7. modestly and grauely towards their inferiours and not with proud insolency and vaine lightnesse Thirdly to goe before them according to knowledge and to shine vnto them in a good example and the light of a godly life The duties common to all inferiours are both inwardly to esteeme reuerently of them according to their place acknowledging Gods Image in them honoring those gifts of excellency which he hath Iob 29. 8. Gen. 18. 2 8. 1. King 2. 19. Iob 29. 9 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4 5. Mat. 8. 9. bestowed vpon them and also outwardly to shew reuerence and respect of them both in all signes of honour as rising vp to them putting off the hat bowing the knee going to meete them giuing them precedence both in place and speech and vsing vnto them words of reuerence and due respect and also by our approouing of the inward reuerence of our hearts and the outward reuerence shewed in these signes and complements in truth and substance by all our actions when we haue any occasion of performing this reall reuerence §. Sect. 2 Of the duties of superiours in excellency and of inferiours towards them The speciall duties respect the diuers sorts of superiours and inferiours For men are superiour vnto others either in excellency onely or in authority also and gouernment In excellency as first those who are indued with better gifts whether inward or outward Inward as the gifts of the minde to wit vertue wisedome learning arts and sciences whose duty is that acknowledging them as talents lent vnto them by God of which Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10. they must giue an account they be not puffed vp in pride because they excell others but rather bee the more humble in respect of that straight reckoning which shall be required of them and also that with all care and good conscience they imploy these gifts principally to the glory of God 1. Cor. 12. 7. that gaue them and in the next place to the good of their neighbours and furthering of their owne saluation The duties of inferiours are first to acknowledge their gifts to the glory of God and praysing his bountie and goodnesse towards them Secondly to reuerence and respect the party indued with them and to seeke to be profited by them as our need requireth and opportunity is offered Superiours in outward gifts and place are first the aged whose duties are to bee in
kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law For there is a chaine of vertues and vices whereby they are so fast and inseparably linked together that he who imbraceth and practiseth any one vertue and Christian duty out of his loue and obedience to God imbraceth and performeth all the rest hee that willingly liueth in the neglect of any one duty or maketh no conscience of committing any knowne sinne neglecteth all and is prepared to commit any wickednesse In which regard it may truly bee said that the vnregenerate man breaketh all Gods Commandements euen those which hee seemeth to keepe and that the sound Christian obserueth all euen those which he seemeth to breake For howsoeuer the one doth not actually transgresse euery Commandement yet there is in him an habit of sinne and a naturall disposition and readinesse to breake all when opportunity serueth and when hee is tempted thereunto with the alluring baits of worldly vanities And though the other doe not actually keepe the whole Law but faileth in many particulars yet there is in him an habit of holinesse and righteousnesse and a disposition and desire resolution and indeuour to obserue all for with the Apostle they consent vnto the whole Rom. 7. Law that it is holy and good and being in their hearts delighted in it they striue to keepe one Commandement as well as another and when they faile of their purpose doe heartily bewaile their imperfections It is true that a wicked man may not onely forsake many sinnes but may also in some sort loath and detest them but this is not out of his loue towards God or because he hateth or forbiddeth them but caused by some common restraining grace or done out of some corrupt passion and disposition not because he hateth sinne but because some contrary vice being predominant in him doth draw him vnto another extreme And thus the couetous man hateth prodigality and the prodigall couetousnesse the presumptuous man melancholike despaire and the despairing sinner bold presumption the coward bloody quarrell and the desperate backster Plerique metu peccare cessant non innocentia profectò tales timidi non innocentes dicendi sunt Seneca cowardize Yea thus may a man outwardly shun all sinnes which make him liable to legall penalties out of selfe-loue that hee may gaine rewards or escape punishments not out of loue to vertue and innocency but feare of running into danger §. Sect. 5 That without totall obedience we cannot attaine to heauenly happinesse Finally vnlesse we performe totall obedience in the desire purpose and indeuour of our heart vnto the whole Law of God wee can neither attaine vnto heauenly happinesse nor escape hellish death and condemnation though we imbrace and practise many vertues and duties and flee from many vices and sinnes For as a Mill-stone will keepe vs from mounting aloft as well as a Mountaine and the one as well as the other would cause vs to sinke into the bottome of the Sea if it were fastened vnto vs so if any one sinne haue taken such fast hold of our hearts that we will by no meanes be moued to leaue it the waight thereof will bee sufficient to keepe vs from ascending vnto heauenly happinesse and to drench and drowne vs in the sea of perdition So the Apostle saith that he that liueth not in all or many sinnes but in any one shall neuer enter into the Kingdome of heauen Neither fornicators nor idolaters nor adulterers nor effeminate c. shall inherit the Kingdome of God And the Apostle Iohn saith that 1. Cor. 6. 9 10. Apoc. 22. 15. euery sort of sinners as sorcerers and whoremongers and murtherers and idolaters and lyers shall be excluded from this place of blessednesse So that as for the losse of corporall life it is not necessary that the body should be wounded in euery place but a mortall wound in any of the vitall parts is sufficient to let in death and giue it seisure of the whole man so is it in this case And as particular sinnes depriue vs of happinesse so they plunge vs into death and destruction as appeareth by that distinct enumeration which the Prophet maketh of particulars If saith hee hee Ezek. 18. 10 13. beget a sonne that is a robber a shedder of blood and doth the like to any of these things and that neglecteth any of the duties there mentioned hee shall not liue but surely dye And the Apostle Iohn saith that sinners of euery kind shall Apoc. 21. 8. haue their portion in the Lake which burneth with fire and brimstone which is the second death Now if any will say that if for any one duty wilfully neglected or sinne committed they shall lose the ioyes of heauen and be cast into hell torments then it were as good to bee outragiously wicked and to liue in all manner of sinne let one of the Ancients make answere to such an obiection This saith he is the speech of an vngratefull and reprobate Ingrati serui est his sermo c. Chrysost in Eph. cap. 2. serm 4. seruant yet let not such an one let the reines loose to all impiety for his owne profit For though all impenitent sinners are excluded out of heauen and throwne into hell yet all in hell doe not suffer equall torments but some greater and some lesse according to the quality and number of their sinnes CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall §. Sect. 1 That all duties should spring from the loue of God AND these are the properties which respect the duties themselues The properties which concerne the manner of doing them are diuers and respect either the causes that mooue vs to performe them or our disposition in doing them The causes are either efficient or finall The efficient cause mouing vs to performe all the duties of a godly life ought to be the loue of God which is the fountaine of true obedience and should bee so powerfull in vs that we should thereby be moued to serue like children our heauenly Father though there were no reward promised to our seruice which is the motiue that induceth mercenaries and seruants rather then children to doe their duty For howsoeuer we may in our obedience haue an eye with Moses to the recompence of reward yet the chiefe argument Heb. 11. 25. that preuaileth with vs ought to be not the loue of our selues and out of it the desire of our owne saluation but the loue of God who is the chiefe Goodnesse whose glory is much to bee preferred before our owne good Neither is it enough that the loue of God accompany our actions and that they be done in and with it as running together as it were in the same streame but also that it be the fountaine from which all our obedience doth spring and flow Consider we therefore when wee vndertake the
consciences from dead works and their naturall impurity the sanctity of our memories whereby they become faithfull Registers of good things the freedome of our willes in chusing good and refusing of euill the suppling softening and sanctifying of our hearts the rectifying right ordering purging and and renewing of our affections as loue hatred confidence hope feare despaire ioy sorrow anger zeale and the rest The sanctity of our bodies and outward actions appearing in our new obedience and good workes The integrity sincerity alacrity and constancy of them the parts of this obedience which are the denying of our selues and the profession of Christ How we are to deny our selues namely by resigning vp our selues wholly vnto God to be not onely his seruants but also his souldiers in the Christian warfare where we may take occasion to meditate of that due preparation which is required to this warfare and of the Christian armour and of the conflict it selfe consisting in the manifold tentations of our spirituall enemies and our resistance and of our standing and falling in it How we are also to deny our selues in taking vp our crosse and following of Christ bearing with patience whatsoeuer afflictions hee imposeth and of the meanes whereby we may attaine vnto it In respect of our profession of Christ we are to meditate how we are to carry our selues towards Christ himselfe and how towards his members How wee are to professe Christ at all times by inuocation and calling vpon God in his name and mediation And here we haue much profitable matter of meditation concerning prayer both in respect of the doctrine and vse of it of which I haue before spoken and the particular practice of it in the Lords Prayer of which we may profitably meditate proceeding from one petition to another The profession of Christ in time of danger which is either the profession of the mouth by Christian apologie or of the fact by suffering persecution and martyrdome of which we may meditate and the meanes whereby we may be prepared and strengthened vnto them The profession of Christ respecting his members is our edifying them by instruction admonition exhortation consolation and good example or our helping and relieuing them by the workes of mercy and almes-deedes whereon we may profitably meditate and of the motiues and meanes whereby we may be stirred vp and inabled to performe them And finally our perseuerance in grace and in all these Christian duties euen to the very end of our liues which is the consummation of all the rest is necessary to be thought vpon our certainty of it and by what meanes wee may come to this assurance And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life In respect of the life to come hee executeth it by our glorification of which we may meditate as it is begun or perfected It is begun at the death of the Elect whereby their soules being separated from their bodies are receiued into the ioyes of heauen The which our death is an excellent subiect of meditation as of the nature of it to the elect the certainty of it and vncertainty of the time of our preparation to it and meanes whereby we may be armed against the feare of it §. Sect. 8 Of the meanes of executing the Decree of reprobation Contrariwise there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked as both from the foundation of it the fall of Adam and the hatred and wrath of God following vpon it and also from the degrees of executing this Decree in the wicked and vnfaithfull which are proper to those which are either called or not called or common to them both The former are either hypocrites or openly prophane The degrees proper to these are an vneffectuall calling and their relapse from it into their former wickednesse Here we may meditate of the degrees of this calling which are inward illumination of the minde in the knowledge of the truth worldly and carnall penitence and sorrow arising from terrour and feare or sense and feeling of punishment temporary faith taste of heauenly gifts and externall reformation of life Where wee may consider how farre a reprobate may goe in Christianity and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them and the truth of them in our selues that wee may be the better assured of our sincerity and vprightnesse before God The degrees of relapse in those which are thus vneffectually called are first that they are deceiued with sin and the fraud of their owne deceitfull hearts from whence their hearts become hardened and from thence stubbornly peruerse and so through incredulity not assenting to the truth of Gods Word they breake out to open prophanenesse which is in the end accompanied with despaire and finall Apostacie Vpon all which wee may meditate that wee may make our owne calling and election sure by withstanding the first degrees of Apostacie watching ouer our selues as the Apostle warneth vs that we be not hardned and drawne away by the deceitfulnesse of sinne that there be not found in vs an euill heart of vnbeliefe Heb. 3. 12 13. in departing from the liuing God The degrees of executing this Decree in those which are not called who for the most part are ignorantly superstitious Idolaters Pagans and Atheists are the holding and detayning of the truth in iniustice naturall ignorance and vanity of mind hardnesse Rom. 1. 20 21 c. of heart a reprobate minde and committing of sinne with greedinesse And the degrees common to both are their pollution with all sinne and wickednesse in their liues and their entrance into condemnation at their death when as their soules being separated from their bodies are cast in the torments of hell and pursued with the wrath of God On all which we may meditate that we may take occasion to magnifie Gods Iustice towards them in their deserued punishments and his free grace and vndeserued loue towards vs who being in the same masse and lumpe of corruption are separated from them and made vessels of honour that Gods grace and mercy might be magnified in our saluation §. Sect. 9 Of the eternall execution of Gods Decree at the end of the world c. Of the eternall execution of Gods Decree wee may likewise meditate which shall be at the end of the world and is either generall respecting 2. Pet. 3. 11 12 13 14. the whole world as the destruction of it with flaming fire which consideration the Apostle Peter maketh a strong motiue vnto godlinesse that we may be found of God in peace without spot and blamelesse and the renouation and perpetuall conseruation of it or else the speciall execution of it in the inhabitants of the world which shall be at the generall Iudgement and the eternall retribution which followeth it And heere we may profitably
and by not only resisting and quenching his good motions which hee hath put into thee but also by giuing way and entertainement vnto the contrary suggestions of Satan and thine owne sinfull flesh And let this grieue thee my soule that thou shouldst giue such a kind Ghest so vnkinde a welcome that thou shouldst weary him that was sent by thy Sauiour to refresh thee grieue him that came to be thy Comforter and contend and wrangle with him who is the Author of all thy peace §. Sect. 4 Motiues perswading to repentance and amondment of life But content not thy selfe O my soule to haue sorrowed for thy sinnes vnlesse thou also leaue and forsake them without which thy sorrow is false and hypocriticall For these bitter medicines haue if they be right a purging property and little good will they doe thee if they distaste thy palate with the bitter vpbraidings of thy sinnes but doe not purge thee from these corrupt humours Yea in truth if thy sinnes be vnpleasant to thy taste and like gall in thy mouth thou canst not chuse but spit them out If they be grieuous vnto thee as Hagar to her mistresse thou wilt neuer bee at quiet till thou hast inforced them to depart Or if through the strength of thy corrupt nature thou canst not quite remooue them from dwelling with thee they will be as scourges to thy sides and thornes in thine Ios 23. 13. eyes which will make thee desire and indeuour to be rid of such cumbrous neighbours to make continuall warre against them and to watch all good opportunities of rooting them out if not altogether yet at least by degrees For how can two dwell peaceably together vnlesse they bee agreed who feeleth sinne with Paul like a thorne in the flesh and will not pull it out Amos 3. 3. or if he cannot himselfe who will not with him cry out for helpe Wretched man that I am who shall deliuer mee from this body of death Yea in truth my soule the same reasons which make thee truely to lament for thy sinnes will make thee as willing to forsake them For if thou louest God who so loueth thee thou must needs hate and forsake that which hee abhorreth If thine heart bee truely and thorowly warmed with the beames of his loue brightly shining in that inestimable gift of his onely begotten and dearely Beloued thou canst not thinke much for his sake to offer thy sinnes to bee killed and mortified which thou hast iust cause aboue all things to hate for if thou willingly lettest them escape after God hath designed them to death thy life must goe for theirs seeing for thy sake he was content to giue the Sonne of his loue to be killed and crucified that by his death thou mightest liue If thou diddest as thou oughtest my soule esteeme thy God thy dearest and greatest friend thou wouldest esteeme it but a small matter to leaue for his sake thy greatest enemie Consider also my soule that thy Sauiour hath shed his precious Blood to wash away thy sinnes not onely in respect of their guilt and punishment but also of their filth and corruption and wilt thou suffer this vncleanenesse of sinne still to sticke vnto thee and so cause his blood to bee spilt in vaine Hee was content for a time to be forsaken in his owne sense of his heauenly Father whom to inioy was the life and to be seuered from him the death of his soule that he might make an vtter separatiō between thee and thy sinnes and wilt thou not for his sake part with them my soule especially considering that if thou cleauest vnto them they will be a partition wall to separate thee from thy God Finally the holy Spirit whom thou hast entertained for thy Ghest to lodge in thee may mooue thee for his sake to forsake thy sinnes For he being holy and delighting in purity cannot indure to haue sinne for an inmate where he is a Ghest but will depart in discontent if hee bee annoyed with such a lothsome neighbour Now as there is no society so sweet and comfortable as this Communion of the holy Ghost seeing hee commeth not alone but accompanied with all sanctifying and sauing graces with peace that passeth all vnderstanding peace with God and peace of a good conscience with comforts which vphold vs in all discontents with ioy vnspeakeable and glorious which cannot bee imbittered with any griefe so there is no solitude so vncomfortable as when thou art left and forsaken of the Comforter himselfe because to inioy his company thou canst not be contented to leaue thy sinnes Turne therefore from thy sinnes O my soule but withall turne to thy God Cease from euill and learne to doe well and being freed from the base seruice of sinne become now the seruant of righteousnesse The beginning of thy misery was thy turning from God for how couldst thou be but miserable and accursed when thou diddest leaue him in whose fruition consisteth thy chiefe happinesse how couldest thou but bee in palpable darkenesse when the beames of his fauour did not shine vpon thee who is thine onely Light How couldst thou be but euill and wicked when thou diddest forsake him who is the chiefe Goodnesse And the beginning of thy happinesse is when thou returnest vnto him When thou wentest from him with the Prodigall thou hauing mis-spent the rich portion of his graces becamest so poore and beggerly that to satisfie thine hunger thou wast faine to feed with swinish worldlings vpon the base huskes of earthly vanities but vpon thy returning to him hee will meete thee when thou art farre off receiue thee into wonted fauour put on thee the best garment kill for thee the fat Calfe and feast thee at his owne Table with great ioy When thou wentst from him like a wandring sheep in losing thy Shepherd thou didst lose thy selfe stray in the desarts of sinne and being intangled in the briers of Satans tentations wast a ready and easie prey to this rauenous Wolfe But when thy great and good Shepherd had sought and found thee and thou hearing his voyce diddest desire to come out of this wofull plight hee tooke thee vpon his blessed shoulders when thou wast not able to goe brought thee backe to his sheepefold and hath caused thee to feed in pleasant pastures by the still Psal 23. 2. waters Returne then vnto thy God O my soule loue him who hath beene so good vnto thee with all thine heart and serue him with all thy might And because thou hast mis-spent many of thy good houres in the seruice of sinne and Satan without gaine yea to thy losse redeeme this Eph. 4. 16. lost time by redoubling thy diligence for the time to come His seruice is perfect liberty and not to be in it is to be in the worst bondage All his seruants are his sonnes yea heires of his Kingdome and co-heires with Christ It is commonly sayd that there is no seruice to
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
carriage and conuersation whereby we please God in all things by doing his will reuealed in the Scriptures more specially a godly life consisteth in our walking before him in the duties of piety righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of our liues In which words three things are contained First the duties which in this godly life are to be performed Secondly the foundation vpon which they are grounded and the fountaines from which they ought to flow Thirdly their time of continuance and how long by vs they are to be performed The duties of a godly life are all referred vnto three heads First piety towards God which compriseth in it all Religion the whole worship and seruice of God both publike and priuate with the matter manner time meanes and all circumstances and in a word all the duties required in the first table Secondly righteousnesse towards our neighbours whereby we deale with them as we would haue them to deale with vs and giue vnto euery one their owne behauing our selues iustly with all and mercifully with all those who need our helpe Thirdly sobriety and temperance towards our selues whereby we possesse our vessels in purity and honour as it becommeth the Temples of the holy 1. Tim. 2. 5. Ghost Secondly there is heere expressed certaine fundamentall vertues vpon which our vertuous and godly actions ought to bee grounded and from which they must spring and flow if we would haue them acceptable vnto God namely a liuely faith without which wee cannot please him a pure heart from which as a fountaine floweth all true obedience and a good conscience purged from dead workes by the precious blood of Christ which warranteth all our actions done in faith as approoued of God and so inciteth and incourageth vs to bring foorth the fruits of new obedience when as wee know that our persons and all our actions are accepted of God in Iesus Christ And lastly heere is expressed the time how long wee are to continue in the doing of the duties of a godly life namely not for a while no nor yet for a long time together but indefinitely wee are to continue in bringing foorth these fruits of obedience throughout the whole course of our liues and as the Apostle teacheth vs neuer bee weary of well-doing But of these points I shall haue occasion to speake more largely afterwards and therefore 2. Thes 3. 13. will content my selfe for the present thus briefly to haue touched them for the explaining of the former description of a godly life CAP. IIII. Of the forme and manner how all Christian duties ought to bee performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things §. Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God ANd so I come from the matter of it and the duties therein required to speake of the forme and manner how they may be so performed as that they may bee acceptable in Gods sight And heereunto there concurre three things First feruencie of desire Secondly a settled resolution And thirdly an hearty and earnest indeuour to please God in all things by doing his will in the duties of pietie righteousnesse and sobriety First our hearts must be inflamed with feruent desires to please God in all things and to doe his will in as great perfection heere on earth as the Angels and Saints doe it in heauen although we cannot possibly in this state of sinne and corruption attaine vnto it So the Church professeth of her selfe In the way of Esa 26. 8 9. thy iudgements O Lord haue we waited for thee the desire of our soule is to thy name and to the remembrance of thee with my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early The which desires breake out into longing wishes after that perfection which we cannot as yet compasse as we see in Dauid O that my wayes were directed to keepe thy Psal 119. 5. statutes And are accompanied with bitter griefe and lamentable complaints when as we finde them crossed with our corruption and defeated by the tentations of the deuill and the world as we see in the Apostles example To will is present with me but how to performe that which is good I find Ro. 7. 18 19 c. not For the good that I would I doe not but the euill which I would not that I doe c. for I delight in the Law of God after the inner man but I see another law in my members warring against the Law of my minde and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death And this feruent desire of the heart to please God by doing his will is alwayes accompanied with an vndanted resolution and settled purpose of the will to shake off all delayes and breake thorow all difficulties which hinder vs in our course and with all care and good conscience to vse all helpes whereby we may be inabled and furthered in Gods seruice And thus Dauid resolueth that he will keepe Psal 119. 8 30 32 33 34. Gods statutes I haue chosen the way of truth thy iudgements haue I laid before me I will runne the way of thy Commandements when thou shalt inlarge my heart Teach me O Lord the way of thy statutes and I shall keepe it vnto the end Giue me vnderstanding and I shall keepe thy Word yea I shall obserue it with my whole heart And from this desire of the heart and resolution of the will there followeth an earnest indeuour in the whole man of conforming all our powers and parts words and workes intentions and actions to the will of God that we may in all things please him and glorifie his name by hauing the light of our liues shining before men according Matth. 5. 16. to the exhortation of the Apostle Whether ye eate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glory of God §. Sect. 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours And in these desires resolutions and indeuours doth consist the very forme and essence of a godly life it being the top of that perfection which Act. 11. 23. we can attaine vnto in this state of imperfection This is that Euangelicall obedience which in the Gospel is required of vs as we see in the Acts of the Apostles where Barnabas exhorteth the Church of Antioch not to performe that perfect obedience which the Law exacteth which was a yoke too heauy for any to beare but that with purpose of heart they would cleaue vnto the Lord. Vnto which also the Gospel inableth vs being made powerfull and effectuall by Gods grace and the inward operation of his
estate both in respect of the time present and to come In respect of the present a good conscience will make vs beare and brooke all estates not only with patience but also with comfort and ioy in the holy Ghost If we be in prosperity and abound with Gods blessings it warranteth vnto vs the lawfull vse of them and witnesseth vnto vs that we are heires and right owners and not thieues and vsurpers that they are Gods talents which being imployed to aduantage for Luk. 19. 17. Matth. 25. 21. the glory of our great Lord and good of our fellow seruants they shall be doubled and redoubled when we are called to giue account of them that they are pledges of Gods fauour in this life and earnest-pennies of euerlasting ioy and happinesse in the life to come If we be in aduersitie and affliction a good conscience like the good Angell holding vs by the hand in this firie furnace will secure vs that wee shall not receiue any harme For it will testifie vnto vs that these curses in their owne nature are through Gods mercy turned into blessings that they are testimonies of Gods loue seeing as many as he loueth he chastizeth and signes of our Apoc. 3. 19. adoption for the Lord correcteth euery sonne that he receiueth and they are Heb 12. 6. Rom. 8. 37 38. bastards and no sonnes whom he correcteth not That they will not separate Gods loue from vs but our loue from the world That they are not poysons to kill vs but medicines to cure vs of our spirituall diseases fannes and files and fires to winnow vs from our chaffe scowre vs from our rust and purifie vs from the drosse of our corruptions Finally that whatsoeuer they seeme to flesh and blood yet they shall worke together for the best Rom. 8. 28. to them that loue God and that though they be bitter and vnpleasant for the present yet they shall bring foorth the quiet fruits of righteousnesse to Heb. 12. 11. them that are exercised thereby In respect of the time to come a good conscience doth giue vnto vs truely and according to the Scriptures this comfortable and ioyfull euidence that we shall continue euer to be holy and happy perseuering to the end in Gods grace vnto saluation not by vertue of our owne strength but through the power and promises of God For he hath assured vs that he will put his feare in our hearts that wee may Ier. 32. 40. not depart from him That though we haue many fierce Wolues to assault vs and be but silly weake Sheepe vnable to make resistance yet our Shepherd Christ being infinitely stronger then they none shall be able to pull Ioh. 10. 28. Ioh. 13. 1. Ier. 31. 3. vs out of his hand That whom God loueth he loueth with an euerlasting loue and to the end that the gifts and calling of God are without repentance and finally that though we be many wayes tryed yet the Lord will neuer suffer 1. Cor. 10. 13. vs to bee tempted aboue our power but will giue a good end and issue to all our tentations §. Sect. 3 That a good conscience maketh vs cheerfull in Gods seruice Lastly a good conscience maketh vs cheerefull and diligent in Gods Esa 30. 21. 1. Ioh. 2. 27. seruice and willing to doe all things which are pleasing in his sight So the Prophet speaking of the faithfull saith that they should heare a voyce behind them saying This is the way walke ye in it when yee turne to the right hand and when ye turne to the left That is besides their outward teaching in the Ministery of the Word they should haue an inward teacher to direct and admonish them euen the Spirit of God speaking vnto them in the heart and conscience And this is that which Dauid meaneth where he saith that his reines did teach him in the night season that is the voyce Psal 16. 7. of conscience which did shew him the wayes of God and mooued him with cheerefulnesse to walke in them The which is the maine end at which the conscience aimeth in witnessing and sealing vnto vs all the former comforts For therefore the conscience giueth vnto vs that comfortable testimonie that wee are deliuered out of the hands of all our spirituall Luk. 1. 74. enemies to the end that we should not still serue them but worship our Lord and Redeemer in holinesse and righteousnesse before him all the dayes of our liues that he hath bought vs at so deare a price that we should glorifie him 1. Cor. 6. 20. in our soule and body because they are not our owne but his who hath redeemed them that we are freed from sinne that it may no longer raigne in Rom. 6. 12 18. our mortall body but being deliuered out of this cruell tyrannie we should become the seruants of righteousnesse that our consciences are purged from Heb. 9. 14. dead workes that we may serue the liuing God that wee are reconciled vnto God by the death and sufferings of Christ that we may aboue all things esteeme our peace with him which was so dearely purchased and not bee inticed with the hire of the whole world to doe any thing displeasing vnto God or which might breake or disturbe our peace with him seeing this were to vnder-value this inestimable price as being of lesse worth then worldly vanities and to tread the precious blood of Christ vnder our filthy Heb. 10. 26 29. feete as an vnholy thing and euen to despite the Spirit of grace with which we are sanctified Therefore it witnesseth vnto vs that we are sanctified that we may be made carefull to bring foorth the fruits of sanctification to his glory that hath called vs out of darkenesse into this marueilous 1. Pet. 2. 9. light and out of the bondage of sinne and Satan into the glorious liberty of the sonnes of God That though our sanctification be imperfect and Rom. 8. 21. stained with many corruptions yet through Christ it is accepted of God to this end that we might be made more cheerefull and diligent in seruing so gracious a Lord. For what greater incouragement can there be vnto vs in the performance of all good duties then to bee assured that our labour of loue shall not be lost and that whatsoeuer we doe shall be taken in good part and richly rewarded though neuer so imperfect if we desire and indeuour to doe the best we can Finally a good conscience giueth vnto vs this comfortable testimony that we are most happy in all estates that no estate though neuer so much crossed and afflicted may discourage vs from going on in the wayes of godlinesse seeing no misery can make vs miserable but euen our afflictions themselues shall aduance our happinesse and that we shall neuer lose either grace or glory but constantly hold out in the Christian race of godlinesse and righteousnesse vntill we be crowned with the
Heb. 6. 5 6. by repentance It is impossible that if euer we truely felt the incomparable pleasure of Gods presence but that we should seeke to inioy it more and more til we attaine vnto fulnes of ioy in our ful fruitiō in Gods Kingdom §. Sect. 2 What it is to seeke God Let vs then make it our daily exercise to seeke the Lord our God whom to finde and to bee happy and blessed is all one and whom to misse and lose is to be miserable and accursed though we should gaine and inioy the whole world and all the happinesse which it can offer vnto vs. And to this end let vs consider what it is to seeke God so as we may be sure to finde him Secondly the manner and properties of this seeking Thirdly the inestimable benefits which accrew vnto them who daily seeke and finde him And lastly the euils miseries and mischiefes which befall all those that neglect this holy duty For the first to seeke God is to labour daily in and through Christ to recouer and make him our owne whom wee haue lost through the fall of Adam and our owne originall Esa 59. 2. corruption and actuall transgressions that being reconciled and revnited vnto him and so becomming one with him and he with vs we may bee Ioh. 17. 21 22 23 happy and blessed in his fruition For in and through Christ alone God is to be sought of vs and by him and no other possible meanes can we euer finde him in him onely Gods Iustice is satisfied and wrath appeased in him as our alone propitiatory sacrifice he is well-pleased and being reconciled 1. Ioh. 2. 1. in the body of his flesh through death of a seuere Iudge and terrible enemie he is become our gracious Father and chiefest friend And so perfectly hath hee made our peace through the blood of his Crosse that hee hath left Col. 1. 20 21. nothing for vs to doe but ioyning with his holy Spirit to labour that this inestimable benefit may be applyed vnto vs which is chiefly done by seeking and suing with earnest desires and hearty indeuours to obtaine and make it our owne by faith §. Sect. 3 What is required vnto the seeking of God First that wee daily labour more perfectly to know him and remember him And to this seeking of God and his fauour in Christ there are diuers things required first that wee labour daily more and more perfectly to know him not so much what he is in his owne nature essence and attributes as what he is in Christ vnto vs that is infinitely wise to gouerne vs and all-sufficient by his Word and Spirit to make vs wise vnto saluation that he is omnipotent to defend vs and giue vs victory ouer all our enemies that he is immutable not onely in his owne nature but in his loue goodnesse and gifts vnto vs that he is true to performe vnto vs his gracious promises and mercifull to forgiue vs our sinnes and saue our soules that Christ is an all-sufficient and perfect Redeemer to deliuer vs out of the hands of all our spirituall enemies and to bring vnto vs full redemption that the Spirit is not onely holy in his owne nature but also to worke in vs sanctification and holinesse In all which and all other respects we are not so much to labour to know these things in speculation as in practice and experience nor to apprehend them in the braine as to feele them in our hearts nor to conceiue of their excellency and sufficiency as causes but experimentally to feele and finde their efficacy in producing their effects and bringing foorth their fruits in vs. And this is that excellent knowledge which the Apostle so much and continually laboured to Phil. 2. 10 11. 1. Cor. 2. 2. attaine vnto as a thing which being of most excellent vse was also of great difficulty and therefore he was content to be taken vp wholly of it and in comparison of it to neglect all other knowledge not onely to know that Christ died and rose againe and the vertue and sufficiency of them for his iustification and saluation which were but the study of a few dayes or houres and is easie to bee found and learned in euery Catechisme and therefore it is not to be thought that the Apostle who was of such excellent gifts and illuminated with such an extraordinary measure of knowledge did take so much paines and spend his chiefest time and strength in attaining vnto it but to finde and feele the power and efficacy of Christs death and resurrection in his owne heart for the strengthening of his faith the inflaming of his loue the mortifying of his corruptions and his spirituall quickening vnto new obedience and holinesse of life And as wee are thus daily to seeke God by labouring more perfectly and effectually to know him so also by indeuouring to haue these things thus knowne in continuall remembrance that thinking and meditating on them wee may take all good occasions to reape the fruit and benefit of them for our owne vse to speake of them as opportunity is offered for the good and edification of others and to draw this knowledge into continuall practice for the reforming and amending of our liues and conuersations To which purpose we must daily indeuour to purge our memories and to cast out of these store-houses the rubbish and trash of sinfull vanities which doe but cumber the roome and take vp the place of spirituall riches and heauenly prouision and as it were to blot out of these tables all lessons of impiety which in the dayes of our ignorance were written in them with all vaine carnall and corrupt motions and conceits which will bee so many distractions to withdraw our minds from God and spirituall meditations and in place heereof wee must striue to write in them all profitable instructions which we haue formerly learned and those especially which we haue obserued in our last holy and spirituall exercises And if wee thus like scholers daily say our part and recall to our remembrance the lessons which we haue learned the last Sabbath or any day of the weeke besides they will be so deepely imprinted in our memories that they will not easily be forgotten neither will the learning of new lessons be a meanes to put out the old and make vs forget what we haue formely learned §. Sect. 4 The second thing is that we adhere vnto him with our hearts and affections Secondly vnto this daily exercise of seeking God it is required that wee doe continually adhere and cleaue vnto him with our hearts and affections that wee labour and indeuour daily more and more to weane Col. 3. 1 2. them from the world and worldly vanities that they may wholly be fixed and fastned vpon him not affecting and doting vpon earthly and momentany trifles which profit not but minding spirituall and heauenly excellencies and seeking those things which are aboue where Christ
fruits we haue found of our Baptisme and whether wee haue felt the vertue of Christ Iesus his death effectuall for the mortification of our sinfull corruptions and of his Resurrection for our spirituall quickening vnto newnesse of life Lastly in respect of the party baptized wee ought to stay that we may performe vnto him such Christian duties as God requireth First to commend him vnto God by our prayers that hee may be truly regenerate ingraffed into the body of Christ as a liuely member and so made partaker of his death merits and all his benefits Secondly that we may as free-men of this Christian Corporation by our presence giue our assent to his outward admission into the Congregation And finally that we may with the rest of the people ioyne in praising and giuing thankes vnto God in his behalfe for admitting him as a new member into the communion of Saints and entertaining him for a seruant of his owne family All which duties we neglect if wee depart before the celebration of the Sacrament and as much as in vs lyeth make them vtterly voyd by our ill example for if all should doe as wee doe as euery one may thinke such liberty belongeth vnto him which he seeth taken by another there should not any at all be left to performe them The last action which is to be performed at our departing out of the Congregation or before if the custome be so is that if there be any collections for the poore we contribute towards them according to our ability and their necessity and that with a willing and cheerfull mind knowing that 2. Cor. 9. 6 7. Heb. 13. 16. Prou. 19. 17. with these sacrifices God is well pleased that what is thus giuen is lent vnto the Lord who will bountifully repay it in this world and the world to come and giuen to Christ himselfe in his poore members who of his free and meere grace will reward these workes of mercy with an heauenly and euerlasting Math. 25. 34. inheritance in his Kingdome And these are the publike duties of Gods worship and seruice which wee ought to performe in the Congregation on his Day And that not onely in the morning with which some content themselues but we must renew them or the most of them in the afternoone as Prayer hearing the Word and singing of Psalmes c. seeing God euen in the time of the Law would haue an euening as well as morning sacrifice offered vnto him and therefore will not haue his seruice more negligently performed in this greater light of the Gospell wherein he affoordeth vs more plentifull meanes of our saluation For the performance of which duties I shall not need to giue any other directions then those which I haue before set downe for the morning exercise CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church §. Sect. 1 That we must meditate vpon that which we haue heard ANd these are the publike duties of Gods seruice which wee are to performe on his Holy-day The priuate duties are diuers The first is that at our comming home we meditate vpon those things which we haue heard and not onely carefully recall them to our remembrance that they may be imprinted in our memories but also apply them vnto our owne vse for the sanctifying of our hearts and affections and the reforming of our liues and conuersations purposing with a full resolution that wee will put in practice whatsoeuer we haue learned both in the forsaking of those vices and sinnes which we haue heard condemned and the imbracing and performing of those vertues and Christian duties which haue beene commended vnto vs. For if we doe not thus make it our owne and as it were couer this holy seede of Gods Word in the furrowes of our hearts the deuill will steale it away as the birds doe the seede that falleth by the high way and make it altogether vnfruitfull so that after much hearing we shall still remaine children in knowledge and in the spirituall growth of grace and godlinesse and like riuen and leaking vessels retaine little or nothing of this precious liquor because it runneth out as fast as it commeth in Secondly with this Meditation we are to loyne feruent and effectuall prayer desiring Gods blessing vpon that which we haue heard whereby it may be made effectuall for his glory and our owne saluation and the gracious assistance of his holy Spirit to bring home not onely to our memories but also to our hearts consciences those things which we haue heard and learned that we may as occasion serueth fruitfully practise them in the whole course of our liues concluding these our prayers with praise and thanksgiuing vnto God for this gracious liberty in inioying his Sabbaths and in them the exercises of Religion meanes of our saluation §. Sect. 2 Of family exercises after we are come from the Church At our meales we are to spend the time in such holy and religious conferences as may be no lesse profitable for the cheering and refreshing of our soules then our corporall food for the nourishment of our bodies and in the performance of such other Christian duties tending to piety and Gods seruice as before wee prescribed for other dayes which vpon the Lords Day aboue all the rest ought to be done with greatest zeale and deuotion which being finished it is good to sing a Psalme to Gods praise and to reade one or more Chapters of the holy Scriptures After which Christian exercises wee may if time will permit conferre together of those things which we haue heard and learned at the forenoones Sermon and by causing euery one as it were to offer his shot to make vp the whole reckoning one remembring what another hath forgotten and he againe supplying that wherein the other is defectiue whereby it will come to passe that whatsoeuer any one hath gathered of these spiritual treasures shall not onely be more firmely locked vp and deepely imprinted in his owne memory but shall also serue as a common stocke for the inriching of the whole company And this being done we are then againe by Prayer and Meditation to prepare our selues for the well performing of Gods publike seruice in the euening exercise as we did in the forenoone which being finished in that holy and religious manner before prescribed and afterwards by some meditation recalled to our remembrance for our own priuate vse it will be profitable for gouernours of families to call together their children and seruants and either by strength of their memories or helpe of their Notes taken of the Sermon to repeate as neere as they can what hath beene deliuered that so the things not marked may be better obserued and that which was forgotten may be recalled and by this repetition may more surely bee ingrauen in the memory Sometimes also it will be fit and necessary to preuent negligence in the yonger sort that the
soules no lesse then our bodies need their daily bread and to be refreshed continually in their spirituall strength which is abated through our naturall corruption and many slips and falls into sinne as also with the daily and hourely tentations of the diuell and the world In which respect these priuate meanes haue this preeminence aboue the publike that though they are not so powerfull and yeeld lesse nourishment yet we may haue them at our pleasure and feed vpon them as oft as we will supplying what is wanting in their vertue and efficacy by their daily and continuall vse Finally by the priuate meanes we are fitted and prepared for the well-performing of the publike as by reading prayer meditation c. we are inabled to heare the Word preached with profit seeing they not onely inlarge our hearts that wee may heare it with delight reuerence and attention but also fasten it in our minds and memories and make it fruitfull in our liues and not onely helpe our vnderstandings that we may better conceiue of what is spoken being well acquainted with the holy Scriptures but also inflame our affections with the loue of Gods publike seruice when as we haue thought before-hand of the excellency profit and necessity of it So likewise by these priuate meanes we are made more fit for publike prayer whereas thereby we are made better acquainted with our wants which need supply our sinnes to be confessed and the benefits receiued for which we are bound to returne vnto God praise and thanksgiuing and by often conuersing with God in our priuate prayers we are more incouraged to goe with boldnesse and confidence vnto the Throne of grace vnto which wee cannot attaine if wee estrange our selues from him by our seldome approching into his presence Finally we cannot come as worthy ghests to the Lords Table vnlesse by our priuate exercises of meditation examination and prayer wee be prepared whereby we renew our faith repentance and charity towards our neighbours and come furnished with such sauing graces as are needfull and necessary for the receiuing of the Sacrament with fruit and comfort And therefore it is no maruell if those who content themselues only with the publike meanes of saluation and altogether neglect these priuate helpes leauing all their Religion and deuotion at the Church doore and neuer looking after it till their next returne doe prooue such vnthriuing Christians weake in knowledge feeble in grace and slacke and faint in all the duties of a Christian life For as we would not wonder to see one leane and feeble in body that should content himselfe with liberall sustenance one day in the weeke and fast all the rest so there is as little cause to maruell at the small growth spirituall leannesse and weaknesse of these carelesse Christians after they haue long inioyed the publike means of saluation seeing they rest wholly vpon them and neglect all priuate duties as it were their daily sustenance and so by long fasting are infeebled in their strength and abated in their appetite that they can neither receiue the food publikely offered nor yet disgest and turne it into nourishment when they haue fed vpon it Whereas our soules need more continuall and daily nourishment then our bodies seeing there are no fewer causes of the impairing and abating of their strength §. Sect. 2 That Christiā watchfulnesse is not a bodily but a spirituall exercise Now these priuate meanes are manifold All which may bee reduced vnto two kinds both which containe vnder them diuers particulars the first are such priuate helpes and meanes as are to be vsed by our selues alone the second sort are such as may be vsed both by our selues and also with others ioyning with vs. Of the former sort the first is Christian vigilance or watchfulnesse which well deserueth the first place because being rightly knowne and practised it will serue as a guide to direct and leade vs in all the rest Whereof my discourse need not to be so large as the argument is excellent and necessary seeing it is so religiously and learnedly The spirituall watch handled in a Treatise lately published that were not this Worke imperfect without it I should haue needed to haue said nothing of it seeing little can be added which hath not been better said already But that we may proceed in handling of this poynt I will consider the nature of this watchfulnesse and the meanes which inable vs vnto it In the former we will examine what it is and wherein it consisteth and the ends whereto it tendeth or the obiects about which it is exercised For the better explaning of the first poynt wee are to know that waking watching and watchfulnesse and contrariwise sleeping and neglect of watching are not here vsed in their natiue and proper signification but are metaphoricall words borrowed from the state and disposition of our bodies and from thence transferred to our soules and spirituall estate For we are said to sleepe whilest wee continue in the state of vnregeneration dead in trespasses and sinnes or when being recouered by the quickening power of Gods Spirit regenerating and reuiuing vs we doe in respect of some acts and operations relapse againe into our former condition And wee are then said to awake when we rise out of this estate either in our first conuersion or when we renue our repentance after our falling into sinne and doe againe recouer the operations of spirituall life And finally wee are said to watch when being through our naturall corruption inclined and disposed to fall into our former sleepe of sinne wee doe with all care and circumspection obserue our selues that wee be not ouertaken with spirituall sloth but that we may continue waking and able and actiue for the well-performing of all Christian duties and of our spirituall life in grace In which regard their ignorance and errour is much to bee pitied who imagine that they haue well obserued and kept the Christian watch vnto which we are exhorted in the Scriptures when as hauing abridged themselues of their sleepe and naturall rest they haue thereby wasted and wearied their bodies and weakened their corporall strength this errour arising out of another that the flesh by which the Scriptures vnderstand our originall and naturall corruption the body of sinne and death is nothing else but the body it selfe and that mortification of the flesh consisteth chiefly in the macerating and tormenting pining and pinching of our bodies by depriuing them of all necessaries and among others of their naturall rest and sleepe the which errour I haue at large refuted in Christian warfare the fourth part another place But we are to know that as we may nourish the flesh and consume the body and contrariwise nourish the body and mortifie the flesh so we may take our bodily sleepe as all the faithfull haue done in the state of Regeneration and yet maintaine the spirituall watch and watch euen whole nights as Iudas that betrayed Christ
exacting more then their due and the Souldiers that they should beware of offering violence vnto any man but bee content Luk. 3. 12 13 14 with their owne wages And our Sauiour hauing to deale with rich landed men willeth them to take heed of couetousnesse And the Apostles Paul and Luk. 12. 15. Peter speaking vnto Ministers and Pastors exhort them to take heed to Act. 20. 28. their flockes committed vnto their charge that they did feed them with the bread of life not by constraint but willingly not for filthy lucre but of a 1. Pet. 5. 2. ready mind Finally we must watch ouer our hearts that they be not corrupted and drawne away from God with the sins of the times and Countrey in which wee liue both because wee are apt to follow a multitude in doing euill and are easily mis-led by bad examples our corruption like tinder receiuing and nourishing these hellish sparkes and being falne into these sinnes wee are apt to continue in them without feeling or remorse the multitude of offenders taking away the sense of sinne And therefore as in infectious times and places we are not willing vnlesse we be fooles to haue the plague for company but the more the contagion is spred the more we increase our care that we doe not come into places infected or if we be constrained through the necessity of our calling to liue in them yet we take heed that we doe not consort with those that are visited further then necessity and charity requireth and carefully and continually vse our best preseruatiues to keepe out the infection or if wee be tainted the best Antidotes and Cordials to expell the poyson with all speed before it haue seazed vpon the heart so must we vse the like or greater care when we liue in places and times infected with speciall and haynous sinnes that wee shunne those that are tainted with them or vse our best preseruatiues to preserue vs from their infection or if wee be touched in the common contagion that wee doe not nourish the poyson in our hearts by carnall loue but expell it with what speed we can by rising againe in vnfained repentance seeing the danger heere as farre exceedeth the other as the soule the body the euils of sinne the euils of sicknesse or death which is endlesse and euerlasting that which is corporall and momentany And thus we are to watch ouer our soules hearts and internall faculties The like watch we must keep ouer our all outward parts and first ouer all our senses the which are the gates of our soules by which all things enter nothing almost being in the vnderstanding heart and memory which hath not found admittance by the senses And therefore as those who desire to preserue the city in safety when it is besieged do keep most diligent watch about the gates suffering none to passe in or out but onely knowne friends without due examination whether their comming be for good or ill so being besieged on all sides by our spirituall enemies we must keepe a strait watch ouer our senses which are the vsuall passage by which they send their forces to surprize vs admitting nothing to enter without due triall taken whether it be a friend or foe to our saluation for as long as we thus watch the gates and keepe them fast locked and barred against all euils the City of our soules and Castle of our hearts can neuer be sacked and spoyled by all the might and malice of our spirituall enemies Now this watch ouer our senses doth chiefly consist in two things First in restraining them of their liberty and not suffering them to range and roue at pleasure and whither they list nor to satisfie themselues euen vnto saciety with sensuall delights and full fruition of their seuerall obiects but oftentimes stopping them in their course and full careire let vs call them to account whether the things which they are exercised about are as profitable to our soules as pleasant to our senses or contrariwise if they doe not like sweet drinkes conueigh into our soules some deadly poyson and bring more hurt and hinderance to the life of grace then ioy and comfort to the life of nature Secondly when wee allow our senses to take their pleasures we must carefully obserue that they delight thēselues only in things lawful both in respect of matter measure and manner not suffering our eyes to gaze vpon hurtfull vanities and lasciuious and wanton obiects nor our eares to heare scurrilous iests and such rotten speeches as will corrupt good manners nor our taste to draw vs on by delighting in pleasant meates and drinkes to excesse gluttony and drunkennesse but as wee may to satisfie nature and to refresh and comfort our hearts giue some liberty vnto our senses to inioy their delights so our care must be that we not onely make choyce of lawfull obiects but also that they be exercised about them in a right manner and so moderated in respect of the measure that our hearts doe not surfet of them nor be glewed by carnall delight vnto the earth and so made vnfit for spirituall exercises and heauenly meditations But we must so vse these sensuall pleasures as not abusing them to cheere the spirit and not pamper the flesh as comforts in our pilgrimage to make vs to goe on with more cheerfulnesse in our way and not as impediments to hinder vs in our iourney by fastening our hearts vnto the vanities of the world CAP. X. Of Christian watchfulnesse ouer the senses our tongues and actions §. Sect. 1 Of watching ouer our senses MOre especially wee must keepe this carefull watch ouer our eyes which are the windowes of our soules through which they behold all earthly obiects not suffering them to roue about at pleasure and to glut themselues with delightfull sights but restraining them as much as we can that they doe not behold that in this kind which it is not lawfull to couet For of seeing Math. 5. 28. comes louing and of louing lusting and desiring We must keepe them from beholding any thing that may be vnto vs a ground of tentation whereby we may be drawne into any sinne or which may be a distraction vnto vs in Gods seruice and hinder our well-performing of any Christian exercise but let vs as neere as wee can make choyce of such sights as will more profit the soule then please the sense Thus Iob watched ouer his eyes and because he would be sure to keep them within compasse he leaueth them not to their owne liberty but keepeth them vnder couenant that they should not in any wanton manner so much as looke vpon Iob 31. 1. a woman And this is that which Salomon meaneth where he saith that the wise mans eyes are in his head but the eyes of a foole are in the ends of the Eccles 2. 14. earth Not that they doe not all alike stand in their heads but that a wise man
blessing recompence our labour seeing at the last their heate will exceed and bring vnto vs more lasting comfort then if they had like wood that is seare been quickly kindled with much lesse labour §. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taste and sense of the things whereon we meditate And thus we see how we are to haue our hearts affected with a liuely taste sense and feeling of the things whereon wee meditate now the meanes whereby we may haue it wrought in vs are diuers First we must examine our selues in the court of conscience according to the rule of Gods Word how we haue profited and thriuen in those graces and in the practice of those duties or how we haue been tainted with those corruptions and how farre forth we haue been guilty of those sinnes whereon we haue meditated what defects in those graces and duties doe still remaine in vs or in the full and perfect mortification of our vices and reformation of our liues by leauing and forsaking of those sinnes which in our meditations we haue thought vpon By which examination as wee shall afterwards shew more at large we shall come both to a true sight of our graces and holy duties in which wee haue profited and of the progresse which wee haue made in the mortification of our corruptions which will affect our hearts with vnfained thankfulnesse vnto God by whose grace and assistance we haue been inabled hereunto and with the feruent loue of him who hath been so gracious vnto vs and with a liuely sense and feeling of our spirituall wants and of those corruptions and sins which yet adhere vnto vs that we may be truly humbled in the sight and feeling of our wants and imperfections and labour to come out of them by hearty repentance Secondly when by this examination wee haue come to a true sight of our wants and weaknesses and haue affected our hearts with a true sense of them wee must make an humble acknowledgement of them vnto God and our owne soules laying open our wants like distressed suiters before him who is only able to supply thē our spiritual wounds of sinne and putrified sores of corruption before the Physician of our soules who is All-sufficient and willing to heale and cure them With which humble confession our hearts will bee affected with a more thorow hatred of all our sinfull corruptions and with longing desires to haue all our wants supplyed and also with true comfort and inward ioy in the assurance of their remission and the satisfying of our desires seeing if we acknowledge our sinnes he is faithfull and righteous to forgiue them if we 1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53. humble our selues he will exalt vs and if seeing our owne emptinesse we hunger and thirst after grace and righteousnesse he will fill and replenish vs. Thirdly there must follow vpon this a lamentable complaint in respect of the grace wherein we are defectiue and the corruption and sin which doth yet adhere and cleaue vnto vs not so much in regard of any euill of punishment accompanying them from which we are deliuered through Gods mercy and Christs merits as because we haue by them offended and dishonoured our great and glorious God who hath been so gracious to forgiue them The consideration whereof must affect our hearts not onely with mournfull sorrow which must breake out into these bitter complaints but also with an holy anger against our selues which must shew it selfe by expostulating the matter with our soules by aggrauating our sinnes and wants and by rebuking their sloth and sluggishnes in neglecting the meanes which the Lord hath plentifully afforded vs for the mortifying of the one and supplying of the other Fourthly vpon this sight and sense of our wants and sinnes and complaint of our distresse and misery in regard of them there must follow a vehement and passionate wish whereby we are to expresse the feruency and earnest longing of our desires to haue that grace supplied or increased wherein wee finde our defect and that vice and sinne pardoned and mortified which wee feele still cleauing vnto vs crying out with Dauid in a patheticall manner O that my wayes were so directed that I might keepe thy statutes And againe Psal 119. 5 20. My soule breaketh for the longing that it hath to thy iudgements at all times And with the Apostle Paul O wretched man that I am who shall deliuer Rom. 7. 24. me from the body of this death The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition seeing the Lord hath promised to satisfie the desires of those that feare and serue Psal 145. 19. him Fifthly vpon this must follow an vtter deniall of our selues and our owne strength and an humble acknowledgement of our impotency and insufficiency either to supply the defect of that good thing which wee desire or to remoue that euill and subdue that corruption which though we hate doth notwithstanding stil adhere and cleaue vnto vs confessing with the Apostle that we are not sufficient as of our selues so much as to think a good 2. Cor. 3. 5. thought and that whatsoeuer sufficiency there is in vs wee haue receiued from the Lord who alone worketh in vs both to will and to doe The which 1. Cor. 4. 7. Phil. acknowledgement being made with humble hearts and broken spirits is most necessary and profitable for to whom should we acknowledge our impotency and weaknesse rather then vnto him who is able to manifest his power in our infirmities and to giue vs such spirituall abilities that we 2. Cor. 12. 9. shall bee inabled to doe all things which hee requireth through the power of him that strengtheneth vs. Sixthly after this humble confession Phil. 4. 13. must follow earnest Petition whereby we must craue with all feruency at the hands of God that he wil so assist vs with his grace and holy Spirit and blesse vnto vs all good meanes which wee vse for the increasing of that vertue in which we are defectiue and for the strengthening of vs to that good duty vnto which in our selues we finde an vtter disability or for the mortifying of that vice and corruption which in our owne strength wee are not able to subdue and ouercome attributing vnto him the glory and praise of his owne power and all-sufficiency whereby he is able and of his goodnesse loue and truth wherby he is ready willing to supply by himselfe whatsoeuer is wanting and defectiue in our abilities The which feruency of our suits we must in sincerity of heart inforce with all importunity vrging and aggrauating our owne impotency and need of Gods helpe and his sufficiency to doe what we desire and truth wherby he hath bound himselfe to performe it Lastly out of the consideration of this all-sufficiency and truth of God we must raise
to cure all the sores of sinne though the head be sicke and the whole heart faint and though from the sole of the foot Esa 1. 5 6 16 17. to the crowne of the head there is no soundnesse in thee but wounds and bruises and putrifying sores yet if thou wilt apply vnto them this soueraigne salue they shall be all healed so that euen thy crimson and scarlet sinnes shall become white as snow and wooll §. Sect. 5 Of the kinds of repentance ordinary and extraordinary And thus thou seest O my soule the nature of true repentance which admitteth of no distribution into kinds but yet thou maist distinguish it into some degrees For either thou maist consider it in the first acts of thy conuersion when as thou diddest breake from thy sinnes by bewayling and forsaking them and turning vnto thy God in new obedience or else it is the continuing of it throughout the whole course of this life For as thou art neuer in this world perfectly cured of the sores of sin but that they will breake out againe the inward corruption not thorowly drawne out still seeking vent in some outward issue so this plaister of repentance must continually be applyed and renewed and be neuer quite neglected and throwne away vntill by death the cure be perfected Now this repentance which thou must continue O my soule euen till by thy separation from thy beloued body thou be freed from that hated body of sinfull corruption is either ordinary or extraordinary Thy ordinary repentance is that which thou must daily performe for as thou daily sinnest against thy good God so thou must daily sorrow for thy sinnes bee humbled in the sight and sense of them hate and abhorre them as conquered rebels who hauing gotten new strength haue giuen thee these foyles subdue and mortifie them and indeuour to please thy God in the contrary duties of his seruice Thy extraordinary repentance is either when by reason of thy sloth and security thou hast discontinued this exercise and afterwards doest vndertake it afresh being excited and moued hereunto by outward helpes the preaching of the Word afflictions danger of being ouertaken with some approching euill extraordinary blessings and such like or by the inward motions of Gods holy Spirit or else when thou art ouertaken for want of keeping the spirituall watch of some grieuous and vnusuall sinne whereby thou hast made deepe wounds and fearefull gashes into thy conscience In both which respects thou must double thy zeale and diligence that thou maist rise from whence thou art falne redeeme the lost time wherein thou hast negligently intermitted this holy exercise bewaile thine extraordinary sinnes with extraordinary sorrow and bitter griefe both in greater measure sutable to these greater sinnes and in a more vehement and powerfull manner hating these sinnes with more then mortall hatred driuing out these cursed enemies which haue giuen thee such shamefull foyles with all despite and redoubling thy watch that they may for euer be kept out of thy coast and neuer be able to surprize and ouercome thee Finally thy repentance my soule must be extraordinary when thy God moueth thee vnto it by any extraordinary occasion as when thou art to performe some duty of his seruice of great moment and importance as the receiuing of the Sacrament of the Lords Supper which requireth extraordinary preparation and examination when thou humblest thy selfe in some solemne fast publike or priuate for the auerting of some imminent iudgement or deliuerance from some present euill or when thou art to vndertake some businesse for thy selfe the Church or Common-wealth no lesse waighty and necessary then full of difficulty and danger then my soule is it high time for thee to renew and redouble thy repentance that thy sinnes which separate betweene thy God and thee may be remooued and not stop and hinder thee from receiuing the assistance of his grace and holy Spirit in these waighty imployments So also when thou addressest thy selfe to thy God to make suit for some blessings which thou much desirest from which thy sinnes might hinder thee and stop the streame of his grace that though it ouerflow to all others yet thou shalt remaine dry and barren or for the remouall of some great afflictions which if thou continuest in thy sinnes thou maist iustly feare will bee continued vpon thee till thy God by redoubling thy stripes and smart haue made thee to renew thy repentance and redouble thy sorrow Finally it is fit time thus to repent when thy God summoneth thee by sicknesse to appeare before him and threateneth thee to bring thee before his Tribunall vnder the arrest of death then is there no more need O my soule to set thy house and state in order then thy selfe and then is it fit time that thou shouldest renew thy repentance with Ezechias in an extraordinary manner that thou maist make thine accounts ready before thou art to render them vnto thy Iudge and seeing thou art much indebted and hast nothing to pay thou must whilest thou art here by renewing thy faith and repentance sue out thy pardon and get a generall acquittance for all thy debt sealed with thy Sauiours blood that so thou maist goe with ioy and comfort when thy Iudge calleth thee to make thine appearance CAP. XXI Shewing how we must worke the former points vpon our hearts and affections §. Sect. 1 How our harts are to be affected with feruent desires to practice this duty of repentance ANd now my soule that thou hast in thy vnderstanding discoursed of the chiefe poynts obseruable in this excellent grace of repentance labour to worke what thou knowest into thine heart and affections and to bring it all to some holy vse that thou maist prepare these spirituall meates not onely to looke vpon for so thou maist in this great plenty depart an hungred and be neuer the better in thy health strength and good liking but indeuour to apply them to taste their sweetnesse to feed vpon and digest them for thy nourishment Thou hast discouered my soule excellent waters which though they be bitter in their owne nature yet the wood of thy Sauiours Crosse being cast into them by the hand of faith will make them to become sweet Drinke deepely of them O my soule that thou maist neuer againe thirst after the pleasures of sinne which may well glut thee but will neuer satisfie thee but the more thou drinkest the more thou thirstest whereas these waters my soule will cure this dropsie and make thee thirst onely after spirituall things in which there is great delight seeing thou maist heere drinke thy fill without impeachment yea with much improuement of thy health or rather because thou canst neuer be filled in this life thou maist euer thirst and euer drinke thirst without distemper without griefe and drinke with all spirituall delight seeing these waters satisfie without satiety And as they are good for thine inward thirst so also for thy both
the mind are not onely preserued but also much improoued by continuall exercise so vertuous actions and workes of piety and righteousnesse being the exercises of our faith doe tend much to the strengthening of it whereas contrariwise by the neglect of these duties it is much weakened and by the contrary vices and acts of sinne exceedingly shaken and grieuously wounded In which regard the Apostle ioyneth the holding of faith and a 1. Tim. 1. 19. 1. Cor. 15. 58. good conscience because the one will not stay without the other being such louing twins as cannot be diuided but liue and die together More especially the duties of a godly life doe confirme our faith in the assurance of our election not as causes for the election of God is free of grace and Rom. 11. 6. Eph. 1. 4. not of workes but as the effects and fruits of it and as the end vnto which wee are elected for wee are not chosen because wee were holy but to the end that wee might bee holy as the Apostle sheweth Thus the Apostle Peter exhorting vs to make our calling and election sure 2. Pet. 1. 10. prescribeth this as the onely meanes the ioyning of one vertue and Christian duty with another telling vs that if wee doe these things wee shall neuer fall The Psalmist likewise setting downe the markes and signes whereby wee may know whether God hath chosen vs to dwell in his holy mountaine maketh this the first chiefe to walke vprightly and work righteousnesse Psal 15. 2. 24. 4. and to haue cleane hands and a pure heart Secondly hereby our faith is perswaded of Gods grace and loue in Christ For by keeping of Gods Commandements we are assured that we loue God according to that of the Apostle Iohn Whoso keepeth his Word in him verily is the loue of God perfected 1. Ioh. 3. 6. 1. Ioh. 4. 19. and consequently that he loueth vs seeing we loue him because he loued vs first our loue being but a sparke of that diuine and infinite flame Thirdly of our effectuall calling this being the meanes which the Apostle prescribeth to make it sure For heereby we know that the grace of God 2. Pet. 1. 10. Tit. 2. 11 12. bringing saluation hath shined vnto vs when as we are taught thereby to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world that wee haue in a sauing manner heard Gods Word when hauing receiued it into honest hearts wee haue brought foorth fruits Luk. 8. 15. with patience That wee are ingrafted into Christ the true Vine when Ioh. 15. wee bring foorth the ripe Grapes of holinesse and righteousnesse That wee are trees of righteousnesse of Gods owne planting when like the tree planted by the riuers of waters wee bring foorth fruit in due season That wee are good men when out of the good treasure of our heart Psal 1. 2. Mat. 7. 17 18 20 we bring foorth that which is good That wee are of God and the Sheepe of Christ when we heare Gods Word and follow him And that wee are truely Luk. 6. 45. a kinne to Christ when wee doe the will of his Father which is in heauen Ioh. 8. 47. Mat. 12. 50. Fourthly by a godly life and the workes of piety and righteousnesse our faith is assured of it selfe that it is liuely and vnfained for as our good workes doe shew it vnto others so also they approoue it vnto our selues as being the fruits of this tree and the very breath of this body without which it is but a dead stocke and rotten carkasse For as the Apostle Iames Iam. 2. 17 26. telleth vs Faith if it haue no workes is dead being alone And as the body without the spirit is dead so faith without workes is dead also Fifthly our faith is heereby assured of our iustification and of all the fruits and benefits that doe accompany it As that we are freed from our sinnes both in respect of their guilt and punishment by the death and resurrection of Iesus Christ when as by the vertue and power of them we feele our selues deliuered from the corruption of them so as they doe not rule and raigne in vs as in former times and quickned in the inner man vnto holinesse and newnesse of life That we are reconciled vnto God when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things That we are his children by adoption and grace when we liue as it becommeth his children and resemble our heauenly Father in holinesse and righteousnesse That we are sanctified by his Spirit when as wee bring forth the fruits of our sanctification in a godly and Christian life That we haue vnfainedly repented of our sinnes when as wee bring forth fruits worthy amendment and doe daily exercise our selues in good workes Finally that we are Citizens of heauen and heires of euerlasting happinesse when as we haue our conuersation there setting our hearts and affections on things aboue and not on things beneath and when hauing Phil. 3. 20. Col. 3. 2. Joh. 3. 2 3. this hope that we shall be made like vnto Christ we haue purged our selues as he also is pure §. Sect. 4 That a godly life strengthneth and increaseth our hope and confidence in God The second spirituall benefit of a godly life is that it strengtheneth and increaseth our hope and confidence in God grounded vpon this assurance Psal 34. 15. that hee will preserue all those that feare and serue him from all euill all perils and dangers and the malice and might of all their enemies and that he will prouide for them all things necessary seeing he who is so bountifull euen to his enemies will not let his owne children want any thing that is good who haue a desire to serue and please him So that they which feare the Lord haue great cause to trust in the Lord as the Psalmist Psal 115. 11. exhorteth because he is their helpe and shield And this made the three Children so confident that they cared not for the rage of the Tyrant nor for the fiery Furnace though seuenfold hotter then ordinary because they had serued God with a good conscience and thereby were assured that the God whom they serued was both able and willing to deliuer them Dan. 3. 17. This made Daniel to serue God constantly whom hee had formerly serued notwithstanding the cruell edict of the King because he well knew that the God whom he serued was able to deliuer him from the Lions as Dan. 6. 16. Darius also acknowledged From which confidence there arise diuers other singular benefits as inward ioy and comfort in all estates seeing in this confidence we haue cast all our care vpon God patience in all troubles seeing we trust assuredly in God for helpe and deliuerance in that time which shall be most seasonable both for his glory
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
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
Stewards of his family who must haue in Matth. 13. 52. store both new and old that they may giue a fit portion to all their fellow seruants They are Gods Ambassadours vnto the people 2. Cor. 5. 20 21. who represent his owne person and deliuer vnto them the glad tydings of the Gospell wherein God offereth vnto them peace and reconciliation and therefore being so highly honoured they must not be slacke in doing their message Finally they are their spirituall Fathers 1. Cor. 4. 15. ordained of God as his instruments to beget them vnto himselfe by the immortall seed of the Word which if they neglect the people through their default remaine the children of wrath and dead in their sinnes Secondly let them remember that heauy woe and dreadfull curse denounced against those who preach not the Gospell 1. Cor. 9. 16. or doe the worke of the Lord negligently Thirdly let them haue Ier. 48. 10. in minde that fearefull account which those haue to make at the day of Iudgement that through their sloth worldlinesse or vnconscionable kinde of preaching are found guilty of destroying the soules which were committed to their charge Fourthly let them be incouraged to the diligent performance of their dutie by that inward peace of conscience and vnspeakable ioy and comfort which all Gods faithfull Ministers finde and feele in their owne hearts and consciences when as by their Ministery they see God glorified in the saluation of his people committed to their charge Finally let them incourage themselues in their painfull labours by calling to minde that vnspeakeable recompence of reward promised to all those who conuert others vnto righteousnesse seeing they shall shine as starres of Dan. 12. 3. the firmament in the glory of Gods Kingdome §. Sect. 4 Of other meanes respecting the people Secondly the people for their part are to vse all good helpes and meanes for the remouing of this impediment And first their care must be to place themselues vnder sufficient godly and faithfull Ministers who will carefully and conscionably breake vnto them the bread of life And if in the dayes of their ignorance they haue seated themselues vnder blinde guides ignorant insufficient Ministers or if such be imposed vpon them against their wils in those places where their lands and liuings trades and meanes doe lie they must not onely sigh and mourne vnder this burthen but also vse all lawfull meanes to be freed from it as soone as they can either by procuring some better meanes by their care and charge or by remouing their habitation though with some worldly inconuenience vnto some other place Esteeming this one thing necessary to enioy the meanes of their saluation and with the wise Merchant purchasing this pearle Matth. 13. 45. and treasure at the highest rate rather then be without it For if wee would be hired with no worldly gaine to liue in such places as affoord no food for the nourishment of our bodies let vs be no lesse wise and carefull for our precious soules and not hazard them to death and destruction by continuing in those places for our worldly aduantage where there is a continuall famine of the Word but rather then want it wee must wander from sea to sea and from the North to the East that Amos 8. 11 12. we may seeke and finde it But if the Ministers vnder whom God hath placed vs haue sufficiencie of gifts and yet through sloth and negligence worldlinesse or want of care and good conscience neglect their dutie we are not so easily to abandon them before wee haue vsed all good meanes whereby they may be made more painefull and diligent And first wee must labour with God by our feruent prayers that he will sanctifie their gifts and giue vnto them such faithfull and honest hearts as that they may more conscionably set themselues to seeke Gods glory in the saluation of the people committed to their charge and so imploy their talents which they haue receiued as that they may be able to make a cheerefull account when as they shall be called to giue vp their reckoning For if those which are most faithfull and diligent in discharge of their dutie need these helpes which made the Apostle so often to desire the prayers of the people how much more doe they need them who haue so many defects in the worke of their Ministery Secondly we must indeuour to draw them on to more diligence by our good counsels and admonitions in the Spirit of loue and meekenes without all spleene and bitternes or any disgrace offred to their persons Thirdly we must labour to win and encourage them not onely by auoyding causelesse wranglings and contentions but also by paying vnto them iustly and honestly their full due which Matth. 10. 10. by the Lawes of God and men belong vnto them and not take occasion vpon the neglect of their dutie to neglect ours Yea rather with open hearts and hands wee must carry our selues liberally towards Gal. 6. 10. 1. Cor 9. 7. Heb. 13. 5. 1. Tim. 5. 17. them according to our ability that gayning their loue they may become more carefull to seeke our spirituall good communicating vnto vs their ministeriall gifts when they see vs willing to communicate vnto them our corporall blessings Fourthly we must not vilifie and contemne their Ministery though there be therein some wants and imperfections nor runne from them to others who in our iudgement doe exceed them but beare with their infirmities and doe our best to reforme and amend them Finally when they preach vnto vs we are to heare them with all diligence and reuerence whereby we shall make them more carefull to deliuer things worth our hearing and more ready to take greater paines when they see them so much regarded For as the sucking of the childe draweth downe the mothers milke and causeth it to come in greater plenty whereas if the brest be not drawne all the milke is soone dryed vp so is it in this case betweene the Minister and the people By all which and the like meanes if wee preuaile nothing wee are if possibly wee can to remooue our selues from vnder their charge seeing it is not much materiall vnto vs whether they cannot or will not teach vs the way of saluation and no lesse necessitie lyeth vpon vs of hearing then vpon them of preaching the Gospell nor a lesse woe if through our owne negligence wee heare it not §. Sect. 5 Of the impediment of a godly life arising from the euill liues of some Ministers The last publique impediment respecting the Ministery is the euill liues of many who take vpon them to perswade others to the practice of Christian duties For ordinarily the people imagine that they goe fast enough in the waies of godlinesse if they keepe full pace with those which are their Teachers And though they heare them often in the Pulpit vse many arguments to draw them on to more
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
only inchoate and begun And therefore as they are delighted with the Law of God in the inner man so they finde another law in their members Rom. 7. 23 24. warring against the Law of their mindes and leading them captiue to the law of sinne The which spirituall bondage affecteth them with such griefe and sorrow that it forceth them to cry out with the Apostle O wretched Gal. 5. 17. man that I am who shall deliuer me from the body of this death We are not wholy and perfectly sanctifyed but remayne partly flesh and partly spirit like a city which is at ciuill warres within it selfe And these doe continually lust the one against the other So that no sooner doe we set our selues to performe any Christian duties of a godly life in the spirituall part but presently the flesh opposeth and interrupteth vs in it No sooner doe wee resolue to goe forward in the waies of godlinesse but forthwith the corruption of our nature like an heauy burthen incompasseth vs and as it were clingeth about our neckes so as wee cannot proceede without much labour and wearinesse All which and many other the like impediments as they doe much disturbe and distract all in the duties of a godly life so especially yong beginners at their first entrance into it For then the Heb. 12. 1. flesh is strongest to oppose and the Spirit weakest to make resistance Then the world and worldly wicked men doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse when wee haue newly left their company and the pleasures of sinne and the baytes of worldly profits alluring vs to continue in our wonted courses are freshest in our memories when as wee haue lately renounced and forsaken them so as they are still scarce out of our sight Then the deuill bendeth all his might and malice his stratagems and engins of battry against vs as Sennacherib against Hezechiah when wee doe disclaime his seruice and refuse to pay him tribute Then wee meete with gteatest difficulties and haue least strength to ouercome them Then wee goe in the waies of Christianity like little children when they first learne to goe alone who at euery step are ready to stagger and fall through weakenesse and want of practice whereas when wee haue accustomed our selues to these courses for some moneths or yeeres wee goe both more steadily and with much greater safety and delight Finally then wee are like vnto sluggards who leaue their down-beds with much irkesomnes discontent but when they they haue once risen and shaken off their sloth they are sorry that they haue slept so long and goe cheerefully about their businesse Neyther did euer man repent of his repentance though at the first entrance it seemed vnpleasant difficult but rather feeleth such ioy and comfort in it that he much grieueth in his soule that he was no sooner grieued for his sins Now this difficulty is much increased vnto yong beginners by diuers meanes Frst because they are apt to trust too much vnto their owne strength which most faileth those that most rest vpon it and doe not walke in the life and strength of faith relying themselues wholly vpon Gods power and promises For so naturally are we through pride and selfe-loue addicted to our selues that we will not easily seeke for helpe abroad so long as any hope remaineth that we shal finde it at home Secondly because in our first beginnings we are more fickle vnconstant and vnsettled in our Christian courses For how can he make any good proceedings in his way who sometimes goeth forward and sometimes backward how can he dispatch his businesse who vndoeth one day that which he did in another or how should a man preserue his health and strength who one day carefully vseth good dyet or physicke and the next day neglecteth both and impayreth and hindreth them by the quite contrary courses Finally because we looke more vnto our selues then vnto God and so seeing the difficultie of the worke and comparing it with our owne weakenesse wee beginne to despaire of euer atchieuing it but in the meane time seldome or neuer looke vnto God who is all-sufficient to strengthen vs and to make vs perfect vnto euery good worke We apprehend our weakenesse to goe alone and are thereby discouraged because we consider not that wee are led and supported by the hand of our heauenly Father We see our wounds and weaknesses but not the salues and remedies We behold with Elias seruant who are against vs but through our spirituall blindnesse cannot discerne the more numerous and potent aydes that are on our side And finally we are ready with the Apostle to take notice of the Law of our members warring against the law of our Rom. 7. 24 25. mindes and leading vs captiue to the law of sinne but not with him to acknowledge with thankfulnesse our deliuerance by Iesus Christ And to be discouraged with the sight and sense of our infirmities but not to 2. Cor. 12. 9. consider that Gods grace is sufficient for vs. §. Sect. 4 That the difculty of a godlife must not discourage vs from it In all which respects it cannot be denyed but that there is some difficulty in leading of a godly life and much paines and labour required for the right performance of the duties which belong vnto it Notwithstanding this must bee no impediment to hinder vs from entring into and proceeding in the course of Christianity Yea rather because this aboue all things is most excellent profitable and necessary as concerning vs no lesse then the euerlasting saluation or condemnation both of our bodies and soules the difficulties which we finde in this way should bee so farre from discouraging and making vs sit still or turne backe againe to inioy our sinfull pleasures that they should rather inflame our disires whet and confirme our resolutions and make vs much more painefull and diligent in our indeuours that wee may attaine vnto it seeing though the difficulty were much greater yet the excellency profit and necessity of leading such a life doe farre exceede it And this vse our Sauiour Christ maketh of it For from the consideration of the small number which shall be saued and the difficultie of attayning vnto heauenly happinesse hee enforceth this exhortation Striue to enter in at the straight gate for many I say vnto you Luke 13. 24. Matth. 7. 13 14 will seeke to enter in and shall not bee able Because straight is the gate and narrow is the way which leadeth vnto life and few there bee that finde it So he telleth vs else-where that the Kingdome of God suffereth violence and the Matth. 11. 12. violent take it by force And the Apostle Peter hauing said that the righteous shall scarcely be saued that is not without much difficulty and laborious 1. Pet. 4. 18 19. diligence taketh thereupon occasion to perswade all both to patient suffering
though those who are in their youth and prime age be weary faint and vtterly fall yet if being humbled in the sense of our owne weakenesse we doe deny our selues and waite vpon the Lord he will renew Phil. 1. 6. our strength and we shall mount vp with wings as Eagles we shal run and not be weary and walke and not be faint This worke of regeneration is not our own but the Lords who is as able willing to perfect a work as to begin it for not to finish what he hath vndertaken and begun were a signe either of inconstancie or want of power whereas he is immutable and omnipotent according to that of the Prophet Shall I bring to the birth and not Esa 66. 9. cause to bring foorth saith the Lord shall I cause to bring foorth and shut the wombe saith thy God Though then the duties of a godly life seeme vnto vs hard difficult and euen vnpossible yet let not this discourage vs seeing nothing is impossible with God though they bee so farre aboue our abilities Luk. 1. 37. that they also exceed our hopes so as we scarce dare sue and seeke after that power of performance which God requireth and we desire let vs remember that the Lord is able to doe exceeding abundantly aboue all that we aske or Eph. 3. 20. thinke according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence and to sinke in euery tentation let vs goe on cheerfully for all this seeing our God is able to keepe vs from falling and to Iude vers 24. present vs faultlesse before the presence of his glory with exceeding ioy Yea he is ready to preuent vs with his grace and not only to worke in vs as in the Prodigall son some good desires of returning vnto our heauenly Father Luk. 15. that we may serue him but euen when he seeth vs afarre off he will run to meet vs giue vs kind intertainment and feast vs so with a banket of his graces that we shall be inabled with cheerfulnesse to doe his worke And therefore though we find neuer so mighty opposition as soone as we are entred into the course of Christianity yet being assured of Gods presence and assistance let not this dismay vs For if God be with vs who can be against Rom. 8. 31. vs Pharaoh may wel frowne and storme against vs but his ruine shal be our safety The deuill may rage and as it were rend vs with his tentations but out he must come leaue his hold when God commandeth him Though we apprehend the greatnesse and difficulty of the worke and our owne weakenesse and insufficiency to goe thorow with it let not this discourage vs from vndertaking it for the Lord is with vs his grace is all-sufficient and his power is manifested and glorified in our infirmities Though we are weake 2. Cor. 12. 9. Eph. 6. 10 13. in our owne strength and able to doe nothing yet we are strong in the Lord and in the power of his might with the Apostle able to do all things through the power of Christ which strengtheneth vs. Though we through our corruption are prone to fall into any sinne the Lord shall deliuer vs from euery euill 2. Tim. 4. 18. worke and preserue vs vnto his heauenly Kingdome and finally though we are so fettred and gauled with our naturall corruptions that wee can scarce creepe in the wayes of Gods Commandements yet we may resolue to run Psal 119. 32. in them with great agility and swiftnesse when he shall be pleased to inlarge our hearts They saith an ancient Father who resolue to passe from the loue of worldly pleasure vnto an honest and vertuous life finde it at the Cyr. in Hesaiam lib. 4. cap. 55. first a rough and vncouth way which is hardly passable For the sweetnesse of a long settled and confirmed custome opposeth and hindreth them and lothnesse to breake it doth much intoxicate and disturbe their mindes Neither can our carnall affections be easily shunned or subdued nor is the way of vertue plaine and easie to euery one who offereth to run in it But yet God prospering and helping vs forward and smoothing and leuelling these rough and vnpassable wayes a man may easily escape or ouercome the assaults of his owne carnall affections and couragiously mount vnto the top of the hill of vertue §. Sect. 3 That God the Sonne ioyning with vs taketh away all difficulty Secondly God the Sonne ioyning with vs in the duties of a godly life will take away all difficulty and enable vs to performe them with all cheerefulnes and delight For being vnited vnto him by a true and a liuely faith and ingrafted into this blessed fruitfull Vine as liuing branches wee shall receiue such spirituall life and sap of grace from him that we shall bring forth the ripe grapes and pleasant fruits of holinesse and righteousnes Being knit vnto him in this blessed vnion and becomming liuely members of his body wee shall haue communion with him and receiue such vertue and vigour as shall be effectuall not only for our iustification but also for our sanctification From his death Rom. 6. 4. we shall receiue vertue strength for the mortifying of the flesh and the sinfull lusts thereof so as it shall no longer reigne and rule in vs as in former times and from his Resurrection such a quickning power as will enable vs to rise out of the graue of sin and to walke in the waies of holinesse and righteousnesse bringing forth the plentifull fruits of new and true obedience Besides our Sauiour who exhorteth vs to take his yoke vpon vs offreth himselfe to ioyne with vs and to be our yoke-fellow and as the taller and stronger Oxe drawing together with one that is lesse and weaker easeth him of the chiefest part of the burthen so our Sauiour so farre exceeding vs in greatnesse and strength doth free vs from all irkesomnesse and cumbersome tediousnesse of that burthen which he layeth vpon vs by bearing it vp vpon his owne blessed necke and shoulders Neither doth he call vs vnto him to trouble and vex vs but to ease and comfort vs. Not to oppresse vs with a burthen aboue our strength but to lighten vs of the intolerable load of sin by taking it vpon himselfe in stead wherof he layeth vpon vs his sweet and easie yoke of Euangelicall obedience according to that his gracious call and inuitation Come vnto me all yee Matth. 11. 28 29 30. that labour and are heauie loaden and I will ease you take my yoke vpon you and learne of me for I am meeke and lowly in heart and yee shall finde rest vnto your soules for my yoke is easie and my burthen light So that though it be a yoke and burthen yet it needs not dismay vs seeing it is but light and easie in comparison of that
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
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
Garland of blessednesse that we may not be discouraged with the sense of our weakenesse and wearinesse nor with the assaults of our spirituall enemies who incounter vs in the way seeing fighting Eph. 6. 10. against them not in our owne strength but in the power of Gods might we are sure of support to hold out in the fight and haue his neuer-fayling promise of obtaining victory CAP. XVI Of the signes and properties of a good Conscience §. Sect. 1 The first signe are the causes of it THe next point to be considered is the signes whereby we may discerne whether we haue a good conscience or no that if 2. Cor. 1. 12. we haue we may with Paul reioyce in it if not wee may labour to obtaine this precious iewell Besides therefore these signes which by the diligent Reader may be easily gathered out of the former discourse there are diuers others which may be added And first if we haue a good conscience wee may discerne it by the causes of it for it is not the worke of nature which by the fall was corrupted in this as in all other faculties but the free gift of God not purchased by our owne merits not purged from naturall defilements with our owne satisfactions but purified from dead workes by the precious blood of Christ Heb. 9. 14. applied vnto vs by his holy Spirit and a liuely faith And therefore if wee feele no change in our consciences but that they still remaine the same which they alwayes were if they be not washed with the blood of Christ which purgeth them not only from the guilt of sinne but also from dead workes that wee may serue the liuing God or if their purity and peace proceede from any thing then from this that being bathed in this fountaine Zach. 13. 1. opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse they are assured that their sinnes are pardoned and shall neuer be imputed nor laid to their charge if they be not purified by faith which both assureth vs of saluation and also worketh by loue but Gal. 5. 6. are grounded alone vpon groundlesse presumption it is cleare and manifest that we deceiue our selues with a shaddow and haue not yet attained to a good conscience §. Sect. 2 The second signe is taken from the manner of working this good conscience The second signe is the manner of working this good conscience For it is not wrought by worldly perswasions taken from our credit pleasure or profit but by the ministery of the Word begetting faith in vs whereby the heart and conscience is purified And this it doth first by terrifying it with the sight and sense of our sinnes and the punishments due vnto them whereby we are humbled and brought to despaire of our owne strength for our recouery out of our misery and then by pacifying and comforting it by offering vnto vs in Christ the free pardon of our sinnes reconciliation with God and the eternall saluation of our soules So that heere the saying is truely verified that peace is the daughter of warre for if our consciences haue had no conflict with Gods iustice and the curse of the Law and haue not beene truly humbled in the sense of his wrath and the enmitie which hath beene betweene him and vs our peace is carnall and corrupt springing not from assurance of faith but from securitie and presumption which haue caused this ease not by recouery of health but through the numnesse and stupidity of the disease §. Sect. 3 That a good conscience is knowne by the effects of it Thirdly a good conscience is knowne by the effects for it excuseth and acquitteth vs before God of all sinne and speaketh peace vnto our hearts assuring vs that we are reconciled and in Gods fauour and grounding this testimonie vpon the infallible truth of holy Scriptures It maketh vs bold in all dangers and like armour of proofe it contemneth the gun-shot of any worldly perils It makes vs couragious in the performance of all good duties and not greatly to care who liketh or misliketh them because we carry our warrant in our bosomes which will iustifie our actions before God what censure soeuer men passe of them It maketh vs like good seruants to come often into our Masters presence because it witnesseth vnto vs that we are in his fauour and that he accepteth of vs and our seruice It maketh vs often to examine the booke of our accounts euen in the presence of our Lord and to desire him to suruey our reckonings because it testifieth vnto vs that we haue dealt faithfully with him So Dauid Examine me O Lord and prooue me try my reines and my heart After Psal 26. 2. which Audit it will iustifie vs in respect of our integritie as it did him Thou hast prooued mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing Not in respect of the perfection of our performance Psal 17. 3. which is full of wants and weakenesses but of our desire and resolution as he expoundeth himselfe in the next words For I am purposed that my mouth shall not transgresse If therefore our consciences produce these Psal 130. 3. 143. 2. effects in vs it is an euident signe that they are pure and peaceable But if contrariwise they accuse and terrifie vs or excuse and acquit vs without the warrant of Gods Word If we are bold and valiant in our peace and prosperity fearing no euill but cowardly timorous when we are incountred with any danger If wee are so couragious in euill that we are not ashamed though men heare vs talke wantonly and vainely or see vs in our actions imitate the greatest number though vnlawfull and without warrant but are ready to blush if a good speech hath slipped from vs in bad company or if we be ouertaken at vnawares in performing some religious dutie by such as are ready to flowt vs for it If wee care not how little wee come into Gods presence and seldome or neuer examine the booke of our accounts betweene vs and him or else slightly and ouertly for forme and fashion sake and like vnfaithfull factors cannot indure to haue our Master audit our reckonings then are our consciences defiled and can giue no true testimony of peace vnto vs. §. Sect. 4 That a good conscience is knowne by the properties of it as first that it is pure and peaceable Fourthly a good conscience is knowne by the properties of it First as it is peaceable so also it is pure not onely from the guilt of sinne but Heb. 9. 14. also from the corruption For the blood of Christ as it doth like a soueraigne salue pacifie the rage of conscience caused by the sores of sinne so doth it draw out the corrupt matter that causeth it clensing these wounds as fast as it healeth them and as it saueth vs from this body
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee