Mat. 12. 50. great honour and be made of Gods owne Priuy Councell by the illumination of his Spirit yea next a kinne to our Sauiour Christ That God will heare all our prayers for the blinde man could see this that if any Ioh. 9. 31. man be a worshipper of God and doe his will him he heareth And if in our Petitions we desire that Gods will may be done in ours we are sure to haue 1. Ioh. 5. 14. them granted as the Apostle Iohn telleth vs. Finally that those onely shall attaine vnto euerlasting life who indeuour in all things to doe Gods will for he that doth the will of God abideth for euer as the Apostle speaketh 1. Ioh. 2. 17. and not hee that saith Lord Lord shall enter into the Kingdome of Heauen Mat. 7. 21. but he that doth the will of our Father which is in heauen as our Sauiour teacheth vs. CAP. VI. Of those properties which respect our hearts and affections §. Sect. 1 That we must performe all duties of a godly life with cheerefulnesse ANd these are the properties which respect the causes of all Christian duties Those which concerne our disposition in doing them doe either more principally respect the heart and affection or the carriage generally of the whole man In respect of the heart this is the property of all the duties of a godly life that they be done heartily according to that of the Apostle Whatsoeuer ye doe doe it heartily as vnto the Lord and not vnto men But of this in the generall I haue before spoken and therefore will heere insist vpon two speciall branches of it the first is alacrity and cheerefulnesse the second is feruent zeale in all good duties Concerning the former we ought to performe all the duties of a godly life with alacrity and cheerefulnesse as being an inseparable property of them if they be sincere and vpright And this the Lord requireth generally in all Christian duties that we be ready vnto euery good worke and more specially in the duties Tit. 3. 1. of his seruice and all the parts thereof For wee must not onely seeke and serue the Lord but also make him our chiefe delight We must serue Psal 37. 4. Psal 100. 1. 95. 1 2. the Lord with gladnesse and come before him with thankesgiuing Wee must come before his presence with thankesgiuing and make a ioyfull noyse vnto him with Psalmes as the Psalmist exhorteth And wee must serue God with a 1. Chro. 28. 9. perfect and a willing minde as hee perswadeth Salomon his sonne Neither must we goe to the place of Gods seruice lumpishly and heauily but bee glad and reioyce when we mutually exhort one another to goe vp to the Psal 122. House of the Lord. For as in the time of the Law God could not indure a dead oblation but would haue a liuing sacrifice or the life of it and especially the inwards and heart offred vnto him so can he not abide that we should tender vnto him a dull dead and heartlesse seruice without any spirit life and cheerefulnesse which is no more pleasing then a dead carrion in his sight More especially we must not onely serue God on his Sabbaths but we must account them our delight In our prayers we must Esa 58. 13 14. with the Apostle make our requests with ioy We must in our thankesgiuing Phil. 1. 4. reioyce before God according to that of the Psalmist O come let vs sing Psal 95. 1. 33. 1 2. vnto the Lord let vs make a ioyfull noyse to the Rocke of our saluation And againe Reioyce in the Lord O ye righteous praise him with harpe c. Our preaching must be not by constraint but willingly not for filthy lucre but of 1. Pet. 5. 2. a ready minde Our oblations towards the building of the Tabernacle and Exod. 35. 5 29. furthering the meanes of Gods seruice must like the Israelites be offered with a willing heart And this alacrity and cheerefulnesse must bee vsed in all other Christian duties if we would haue them acceptable vnto God Our Almes must be giuen with cheerefulnesse and not as wrested from vs 2. Cor. 9. 7. by importunity because the Lord loueth a cheerefull giuer Our benefits must be bestowed not grudgingly and slowly but readily and with alacrity Philem. v. 14. for it is a double benefit when the heart goeth with the gift and as the Heathen man sayd Hee giueth twice that giueth speedily and readily Seneca Finally seeing if wee be seruants and doe our duty aright wee Eph. 6. 6. serue God and doe his will therefore also we must doe it cheerefully and from our hearts §. Sect. 2 Reasons which may mooue vs to this cheerefulnesse Now that we may thus serue God with alacrity and cheerefulnesse let these reasons perswade vs. First because it is most acceptable vnto God and in much more high price with him then the worke and duty it selfe be it neuer so excellent in outward appearance For if euen mortall men who neede the duties and seruice of others are much more delighted with the kindnesse and loue of the giuer then with the gift it selfe And if Parents and Masters are better pleased with the willing cheerefulnesse of their children and seruants then with their duties which they performe being done with grudging and repining then much more is the Lord delighted with our alacrity and readinesse in the duties of his seruice rather then with the outward workes and actions seeing we can in nothing bee profitable vnto him yea as we haue shewed before hee esteemeth no bodily seruice which is not en-liued with this soule of cheerefulnesse whereas contrariwise though our duties of his seruice be full of manifold imperfections and corruptions yet if they be performed with ready and cheerefull hearts he doth accept of them for perfect obedience For hee accepteth in the seruice of his children the will for the deed and if there be 2. Cor. 8. 12. a willing minde a man is accepted according to that he hath and that power of performance which God hath giuen and not according to that he hath not as the Apostle speaketh Secondly this cheerefulnesse and alacrity maketh our otherwise vnperfect seruice like vnto that which is performed by the blessed Angels who are alwayes ready as soone as they heare Gods Psal 103. 20 21. voyce to doe his pleasure as the Psalmist speaketh they stand about his Throne continually and no sooner receiue his Commandements but hasten to execute them with winged speed Thirdly because cheerefulnesse and delight in Gods seruice as it is most highly esteemed so is it aboue all other most richly rewarded for if wee delight in the Lord hee will giue vs the desires of our hearts if wee delight in him and call his Sabbaths which Psal 37. 4. are consecrated vnto his seruice our delight also hee will greatly honour Esa 58. 13
XV. Of the good things which a good Conscience witnesseth to the faithfull 77 Sect. 1 That it witnesseth first pardon of sinne and reconciliation with God 77 2 Secondly it witnesseth our sanctification 78 3 Thirdly that we are in all estates blessed 79 4 That a good conscience maketh vs cheerefull in Gods seruice 79 CAP. XVI Of the signes and properties of a good conscience 81 Sect. 1 The first signe and the causes of it 81 2 The second is taken from the manner of working it in vs. 81 3 The third is the effects of it 81 4 That it is knowne by the properties of it and first that it is pure and peaceable 82 5 That it keepeth it selfe cleere before God and men 82 6 That a good conscience knoweth it selfe to be so 83 7 That a good conscience maketh vs merry and cheerfull 84 8 That it may bee knowne by the integrity and constancy of it 85 CAP. XVII Of the meanes whereby wee may get a good conscience and preserue it being gotten 86 Sect. 1 The first meanes is highly to esteeme it 86 2 The second meanes to know Gods reuealed will and apply it for vse 87 3 The third meanes is a liuely faith 88 4 The fourth meanes are the exercises of repentance 89 5 Of the meanes whereby a good conscience may be preserued 90 THE SECOND BOOKE of a godly life containing the maine parts and principal duties of it which wee ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth 92 Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded 92 2 Of that Euangelicall obedience wherin a godly life consisteth 93 3 That this obedience must bee performed after an Euangelicall maner 94 4 That we must ioyne in it the duties of piety righteousnesse and sobriety 94 CAP. II. Of piety which is the summe of the first Table 95 Sect. 1 Of piety comprizing in it all the duties of Gods seruice 95 2 3 4 5. Reasons mouing vs to imbrace piety taken from the excellency profit and necessity of it CAP. III. Of our adhering and cleauing vnto God with full purpose and resolution of our hearts 99 Sect. 1 Of the summe of the first Commandement 99 2 Of adhering vnto God what it is and the necessity of it 100 3 The properties of sound resolution as first that it must be vniuersall 101 4 The necessity of our adhering vnto God proued by diuers reasons 102 5 Of the meanes whereby we may confirme our resolution of adhering vnto God 103 CAP. IIII. Of trust affiance and hope in God 105 Sect. 1 Of affiance in God and wherein it consisteth and of the reasons which may moue vs vnto it 105 2 Of the meanes of affiance 106 3 Of hope in God what it is and wherin it consisteth 107 4 Of the meanes of Hope 108 CAP. V. Of the loue of God and diuers vertues which spring from it 109. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it 109 2 Of the zeale of Gods glory what it is and wherein it consisteth 110 3 Of reioycing in God what it is and the meanes whereby wee may attaine vnto it 111 4 Of thankfulnes vnto God what is required vnto it and the meanes of it 112 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience 113 6 Of the meanes of obedience whereby we may be inabled to performe it 114 7 Of passiue obedience and patience in afflictions 115 CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods external worship with the body 116 Sect. 1 Of the feare of God what it is and the causes of it 116 2 That this feare of God is commended vnto vs in the Scriptures and of the profit of it 117 3 Of the meanes of obtaining this feare of God 118 4 Of humility what it is and the causes of it 119 5 Of the excellency and vtility of humility 120 6 Of the meanes whereby wee may attaine vnto humility 121 7 Of externall worship with our bodies 122 CAP. VII Of the duties which are required in the second Commandement as prayer hearing the Word and administration of the Sacraments 123 Sect. 1 Of the things generally required in the second Commandement 123 2 Of prayer and inuocation 124 3 Of the duties of Gods Ministers 125 4 Of the duties of hearers and first such as respect their preparation 125 5 Of the duties required in hearing and after we haue heard 126 6 Of the administration of the Sacraments 127 CAP. VIII Of the duties required in the third and fourth Commandements 129 Sect. 1 Of the sanctifying of Gods Name and how it ought to be done 129 2 Of the sanctifying Gods Name in lawfull oathes 130 3 Of the sanctifying Gods Name by making and performing our vowes 131 4 Of the sanctifying Gods Sabbath and what is required vnto it 131 5 Of the spirituall sanctification of the outward rest 132 CAP. IX Of the summe of the second Table 133 Sect. 1 Of the duties of righteousnesse towards our neighbours 133 2 Of the dutie of sobriety towards our selues 134 3 Of the duties of charity 135 4 Of the meanes and manner of working charity in vs. 135 5 What charity is and the properties of it 136 6 Of the obiect of charity which is our neighbours 137 7 The manner of louing our neighbors namely as our selues 138 8 That naturall selfe-loue is not the rule of charity but that which is holy and spirituall 138 9 The properties of lawfull selfe-loue 139 10 That wee must loue our neighbours as Christ hath loued vs. 139 CAP. X. Of the reasons which may mooue vs to imbrace charity 140 Sect. 1 Of the excellency of charity 140 2 Of the profit of it in respect of our neighbours 141 3 Of the profit of it in respect of our selues 142 4 Of the necessity of charity 142 CAP. XI Of the duties required in the fifth Commandement 144 Sect. 1 Of the generall duties required in the fifth Commandement 144 2 Of the duties of superiours in excellencie and of inferiours towards them 144 3 Of the duties of superiours in authority in generall and of inferiours towards them 146 4 Of the duties of superiours and inferiours in the family and first of man and wife towards one another 147 5 Of the duties of husband and wife towards the rest of the family 148 6 Of the duties of parents and children 148 7 Of the duties of Masters and seruants 149 8 Of the duties of Ministers and people 149 9 Of the duties of Magistrates and subiects 150 CAP. XII Of the duties required in the sixth Commandement 151 Sect. 1 Of the summe of this Commandement and of anger and hatred 151 2 Of the inward duties and vertues here
vse herein equity and moderation so mixing and tempering iustice with mercy as that they bee in inflicting these corrections and punishments neither indulgent and remisse nor ouer-seuere and cruell The duties of inferiours towards them Leuit. 19. 3. Ephe. 5. 33. 6. 5. are to reuerence and stand in awe of them as standing in Gods place and executing his iudgements and not to contemne them or their gouernement to obey them in all things lawfull and to submit themselues vnto Ephe. 6. 1 2. Col. 3. 22 23. 1. Pet. 2. 13 18. Rom. 13. 2. Pro. 15. 10 32. Mat. 15. 4 5 6. their corrections without resistance or murmuring and to testifie their loue and thankefulnesse towards them by their cheerefull seruice and by communicating their goods vnto them as their owne ability and their necessity shall require §. Sect. 4 The duties of superiours and inferiours in the family And first of man and wife towards one another The speciall duties of superiours in gouernement and their inferiours are to be distinguished according to their seuerall sorts For Gouernours Gen. 2. 14. Ephe. 5. 27 28 29. are either priuate in families or publike in the Church and Common-wealth In families as the husband who is superiour in gouernement ouer his wife parents ouer their children and Masters and Mistresses ouer their seruants The duties of man and wife are either common to both or speciall belonging to either party Common duties are first coniugall loue whereby being one flesh they loue one another aboue all others both in respect of their soules and bodies temporall and spirituall good and all that belong to either party as kindred and friends Secondly communion and communication first of their bodies by mutuall beneuolence 1. Cor. 7. 2 3 4 5. performed by one to the other and coniugall fidelity whereby either of them keepe themselues proper to the other and preserue the Pro. 5. 18 19. Mat. 2. 15. Pro. 2. 17. 1. Pet. 3. 7. 1. Cor. 7. 10. Gen. 2. 18. marriage bond inuiolable and finally as a meanes of both the other there is required cohabitation and dwelling together vnlesse it bee for a time and vpon necessary occasion Secondly communion of their goods labours indeuours and mutuall helpe for the good and comfort of one another The peculiar duties of the husband are to behaue himselfe as an 1. Cor. 11. 3 Ephe. 5. 23. 1. Pet. 3. 7. 1. Cor. 14. 35. Ruth 3. 9. Ephe. 5. 23 25 33. head to the body to carry himselfe in his place according to knowledge gouerning guiding and instructing his wife in all good duties to protect her to the vttermost of his power against all euill and iniury to beare with her infirmities and to couer her weakenesses and frailties to cherish her as the more tender part of himselfe to prouide for her according to his ability all things needefull and comfortable admitting her to the ioynt fruition of all their goods and finally to rule her with a sweete and amiable gouernement so as not onely her body but also Gen. 26. 8. 1. Pet. 3. 7. her will and heart may be subiect vnto him The duties peculiar to the wife are to acknowledge her husband to be her head and gouernour 1. Pet. 3. 6. Ephes 5. 33. Gen. 20. 6. 24. 65. Col. 3. 18. 1. Pet. 3. 16. 1. Cor. 14. 34. 1. Tim. 2. 12. Pro 21. 9 19. Tit. 2. 4. and accordingly in her heart to reuerence and respect him in her words to be dutifull humble and pleasing and in all her actions and behauiour to bee meeke submissiue and obedient as vnto her Lord and head To be amiable and gracious indeuouring in all lawfull things to please him and not to vsurpe dominion ouer him or to vexe him by being of an vnquiet and prouoking spirit To cherish her husband as the better part of her selfe and to minister vnto him all things necessary and comfortable to keepe his secrets and preserue his honour to manage well as becommeth a good huswife all things committed to her charge for the good of her husband and the whole familie and to be a fit helper Pro. 31. 10 11 c. 1. Tim. 5. 14. and no lesse louing then carefull assistant for the good of his body and soule and for the well managing of their estate and the wise gouernement of the whole family §. Sect. 5 The duties of husband and wife towards the rest of the family And these are the mutuall duties of man and wife betweene themselues Besides which there are diuers duties by them to be performed 1. Tim. 3 4. as they are gouernours ouer the family and those are either common to all the household or else speciall as they are parents ouer their children or masters and mistresses ouer their seruants The common duties are First to rule them in the Lord keeping them in godly obedience and Secondly to prouide for them They are to be ruled both by instruction and discipline By instruction as by doctrine and example By doctrine respecting Deut. 6. 6 7. 2. Tim. 3. 15. Gen. 18. 19. priuate catechizing reading of the Scriptures and religious writings and the publike ministery by causing them not onely to frequent it but also by teaching them to vse it aright both by preparation before they goe to heare and examination afterwards So likewise they must be no lesse carefull to teach them by example both in their holy profession of Religion and conscionable practice of all Christian duties knowing that Iob 1. 5. Iosh 24. 15. examples especially of gouernours are no lesse powerfull then precepts either to draw them to good and withdraw them from euill or contrariwise vnto which instruction discipline must be adioyned both by rewarding those that deserue well and correcting them that offend either in words onely as by reproofes and threatnings or in deedes also by blowes and stripes to bee inflicted in wisedome loue and moderation Finally as it is their duty to rule them so also to prouide 1. Tim. 5. 8. Pro. 31. 15 21. Gen. 30. 30. for them all necessaries as foode raiment wages rest and recreation §. Sect. 6 The duties of parents and children The speciall duties of parents towards their children are that they loue them with parent-like affection and take singular care of them and Psal 103. 13. 2. Sam 18. 33. 1. Tim. 5. 10. both these first in regard of their naturall life in which respect there is required 1. that they nourish and bring them vp 2. that they fit them for some honest calling according to their owne ability and the disposition and gifts of their children 3. that they gouerne and direct them in matters of moment and chiefely in contracting marriage and lastly Gen. 24. 1 2. 1. Cor. 7. 36 37. that they prouide and lay vp for them as God shall giue honest and lawful meanes not wronging others nor defrauding themselues of things necessary
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
together with vs and so by his wise and powerfull prouidence guide and prosper all our indeuours as that they shall wholy tend to his glory and our good For thus performing our dutie he will double and redouble his fauours vpon vs blessing our seruants and children for our sakes and vs for their sakes by causing all their labours to prosper in their hands as wee see in the example of Abrahams seruant Iacob Ioseph Gen. 24. 52 56. Gen. 30. 27. 39. 3 22. Act. 10. 2 7 23. and the Souldiers and seruants of Cornelius who being trayned vp in the feare of God either by their masters or their own parents prospered in their proceedings and so brought a blessing vpon them the whole families Whereas contrariwise the neglect of these religious duties bringeth Gods wrath vpon the gouernours those likewise that belong vnto him according to that of the Prophet Powre out thy fury vpon the heathen that Ier. 10. 25. know thee not and vpon the families that call not on thy Name Lastly it would bee a notable incouragement to make vs diligent in performing these religious duties in our families if wee would but consider that wee should heereby bee speciall meanes of gayning many vnto Christ which shall heereafter bee the Crowne of our reioycing that wee shall much more comfortably trauell in the way of holinesse and righteousnesse and in our tedious pilgrimage towards our heauenly home when wee goe not aboue but haue those that belong vnto vs to beare vs company who will be ready at hand to assist vs in our iourney to admonish vs when wee are going out of the way to keepe vs from falling and when we are falne to put to their helping hand for the raising of vs vp againe and to fight on our side against those spirituall theeues that come to rob vs of the rich treasures of Gods graces and the malicious enemies of our saluation when they incounter vs in the way that they may foyle vs in the fight or force vs with their fury to desist from our course and to returne backe againe into the wayes of sinne and death Finally that we shall with vnspeakeable ioy and rauishing comfort appeare before the Lord at the latter day when being accompanied with those who hauing beene by God committed vnto our charge we haue carefully gouerned and guided in the wayes of saluation we shall resigne and re-deliuer them vnto God to be crowned with the same happinesse which our selues shall inioy saying with our Sauiour of our families as he of his Church Behold mee and Heb. 2. 13. the children which thou hast giuen me which will infinitely more reioyce our hearts at that day then if hauing beene Monarchs of the whole world we should haue left it to our posterity as an inheritance after vs. §. Sect. 3 That it is the dutie of housholders to catechize their family and of the causes why it is neglected Now that wee may thus nurture our familie in Gods feare and trayne them vp to the performance of all religious and Christian duties as prayer singing of Psalmes reading the Scriptures holy conferences and such like of which wee haue already spoken there is required first that we instruct them in the knowledge of God and his will and secondly wise gouernement whereby they may be moued and drawne to put in practice and make an holy vse of all that is taught and learned for the right informing of their liues Concerning the former it is the duty of parents and gouernours of familyes that they instruct and catechize their children and seruants in the true knowledge of God and in the maine principles of Christian Religion which though it be a most necessary and profitable dutie to bee performed of all yet is it in these dayes exceedingly neglected of the most as a thing needlesse and not belonging vnto them Of which neglect these seeme to bee the chiefe causes first the profanenesse of mens mindes and contempt of religion which maketh them thinke this one thing so necessary in Christs iudgement to bee in theirs Luke 10. 42. of all things most vnnecessary and that whereas knowledge in all other professions is required in some perfection some little smattering or a bare shew is sufficient in the profession of Christianity which notwithstanding as farre excelleth them as the soule the body or heauen earth Secondly An erroneous iudgement whereby they perswade themselues that though this knowledge bee necessary for all yet that the dutie of instructing their familie in it belongeth not at all vnto them but vnto the Ministers onely Thirdly their ignorance which disableth them vnto it being such as the Apostle complaineth of who when for the time Heb. 5. 12. they ought to be teachers yet had neede to bee catechized themselues in the first principles of Religion and to be fed with milke rather then strong meate Which is accompanied with a carnall shame of bewraying it to their inferiours Fourthly A much more impious shame to be noted of those who are as bad or worse then themselues for men too precise and forward in things not pertaining vnto them The last and chiefest cause is worldly-mindednesse whereby men are wholy taken vp with earthly affaires so as they haue neither leysure nor pleasure to follow spirituall exercises which so farre preuaileth with many that they not onely neglect this dutie themselues but also will not suffer those who are vnder their charge to be taught by others First because they would not haue them more wise or religious then themselues Secondly because they imagine that they would bee lesse pliable to vniust courses for the getting of vnlawfull gaine and that being more intent to Gods seruice they would become lesse diligent in the seruice of the carthly Mammon Lastly because they cannot indure that any time should be spent in religious duties as thinking all lost which is not spent in worldly imployments and consecrated to their earthly Idoll of gaine and profit Yea this dutie of catechizing is not only neglected of houshold gouernours but also of Ministers not onely such as are either idle or insufficient to teach the people but likewise of many who are otherwise able and diligent And that first because they consider not the profit and necessity of this excellent exercise Secondly because they suppose that it is not pleasing and plausible to the people And lastly because they thinke it too meane a subiect for their great learning and eminent gifts But let such in the feare of God consider not what they are able to teach but what the poore people committed to their charge are able to learne and that they must like nurses giue vnto their children not the best and strongest meate but that which they finde by experience the fittest to nourish them Let them remember Christs charge to feede the tender Lambes as well as the stronger sheepe and the Apostle Iohn 21. 15. Pauls practice
and example who chose rather to speake fiue words 1. Cor. 14. 19. with vnderstanding that he might teach others then ten thousand words in an vnknowne tongue and fitted his speech vnto those which were babes in Christ and fed them with milke and not with stronger meate because 1. Cor. 2. 2 3. they were not able to beare it becomming vnto the weake as weake that Chap. 9. 22. hee might gaine the weake and all things to all men that he might by all meanes saue some Finally that Salomon himselfe who excelled in all learning and wisedome stooped to the capacity of the meanest and fitted his Pro. 1. 4 5. speech that not onely the wise in heart might increase in learning but also that the simple might attaine vnto wisedome §. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing First because it is Gods Commandement And thus haue wee shewed the causes of the great neglect of this holy exercise Let vs in the next place consider of some reasons which may reforme it and perswade all sorts of men to put it in practice with more diligence The which may be reduced vnto two heads as respecting either gouernours of families and Ministers who are to giue instruction or inferiours in the family as children and seruants and people in the congregation that they may giue themselues ouer to bee instructed by them The former sort may be perswaded by these reasons First because it is Gods Commandement that parents and gouernours of families should teach and catechize their children and seruants not onely instructing them in the knowledge of Christian Religion but also requiring an account of them by way of questions and answers how they haue profited by their teaching for the increasing of their knowledge Thus the Lord requireth of the people of Israel that they should not onely themselues remember and lay vp in their hearts his words and workes which they had heard and seene but also that they should teach them their sons and Deut. 4. 9. 6. 7. Exod. 12. 26. their sonnes sonnes And in another place These words which I command thee this day shall bee in thine heart and thou shalt teach them diligently vnto thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Psalmist saith that God established a Testimonie in Iacob and appointed a Law in Israel which he coÌ„manded their fathers that they should make them known Psal 78. 5 6. vnto their children c. But if parents neglect this dutie Ministers are tyed to performe it both by Christs precept who inioyned them to feede his Lambes as well as his Sheepe and also by his example seeing his care extended to little children whom hee would haue to come vnto Marke 10. 14. him and also in his childhood submitted himselfe to this ordinance of God though he were replenished with all diuine wisedome and more fit to teach then to be taught of others and sitting as it is probable among the cathecumenoi which came to be catechized heard the Doctours and Luk 2. 46. asked them questions Now Christs examples in holy duties are our instructions according to that I haue giuen you an ensample that you should Joh. 15. 13. The second reason drawne from the loue of parents doe as I haue done to you The second reason is drawne from the loue of parents towards their children and of pastours towards their flocke which ought to extend vnto the soule more then to the body as being much the more excellent part And therefore if they prouide for their bodies all things necessary as food clothing houses lands how much more should they be carefull for the nourishment of their soules which if they neglect they shew plainly that their loue is carnall and but to the halues louing onely the worse part or rather none at all For Godlinesse is the chiefest 1. Tim. 6. 6. and 4. 8. gaine and is profitable both vnto body and soule for all things hauing the promises of this life and of that which is to come §. Sect. 5 Other reasons inforcing the former duty The third reason is taken from the consideration of their naturall pronenesse vnto euill euen from the brest as experience teacheth which by Prou. 22. 6. nunc adhibe puro pectore verba â—â—cr nunc te melioribus offer Quo semel est imbutarecens seruabit odorem Testadiu Horat. ad Lollium epist lib. 1. ep 2. wholesome and timely instruction is to bee preuented that being first seasoned with this precious liquor of true Religion and sauing knowledge they may retaine the taste and sauour of it to the end of their dayes According to Salomons counsell Traine vp or as the word signifieth Catechize a child in the way that he should goe and when he is old he will not depart from it Vnto which if we adde their readinesse to relapse into their naturall corruptions if by wholesome instructions they bee not daily confirmed and strengthened in good courses and how soone sinne will grow to a custome and bring them to an habite of wickednesse from which they can hardly afterwards be reclaimed wee shall easily vnderstand the profit and necessity of this exercise Fourthly the desire that children and seruants should performe their duties to their parents and gouernours should make them carefull in the first place to teach them Religion and the true feare of God For if this be not the foundation all other obedience is false and counterfeit seeing they who yeeld it are onely tyed vnto it in the carnall bonds of feare and rewards and therefore it quite ceaseth when they cease Neither will any with an honest heart and good conscience performe it if it rise not out of loue and obedience towards God but with respect of persons selfe-loue and such other sinister and by-respects Fifthly the care which euery Christian should haue to propagate the Church of God should mooue them to this duty seeing God is thereby glorified when as his Kingdome is inlarged and aduanced for as the Wise man saith In the multitude of a people is the honour of a King Now Prou. 14. 18. this is most reasonable that God who created our children should be honoured by our consecrating of them vnto his seruice and that wee should re-deliuer them vnto him who first gaue them vnto vs seeing they are his by a double right both of creation and redemption and also chalenged 1. Cor. 6. 20. Psal 127. 3. by him as his owne right and heritage Sixthly this may moue vs vnto this duty if we consider that the time of youth is most seasonable for instruction seeing then like waxe they are most apt to receiue all impressions of good or euill and also to retaine them when they are receiued And therefore let it be the care of all
gouernours to stampe first Gods seale vpon their children that thereby also they may bee marked for the children of God before Satan hath preuented them by sealing them for his slaues and stamping vpon them the markes of perdition Let them instruct them in the principles of true Religion when as by their docible age they are most fit to learne and most strong and able to retaine what they haue learned in faithfull memories lest neglecting this duty Satan and the world teach them in their schoole of impiety all prophanenesse and wickednesse or if they incline at all to some Religion doe by their instruments seduce them from the truth sow in their minds the seeds of errours schisme and heresies and draw them away from God by teaching them to offer vnto him for his pure seruice their owne or other mens inuentions and traditions will-worship superstition and idolatry §. Sect. 6 Examples of the faithfull who haue catechized their family Lastly the examples of the faithfull in all ages who haue been diligent in the performing of this duty may perswade vs vnto it Thus wee reade Gen. 4. 1 2. that Cain and Abel serued God by sacrifices which they could not haue done there being then no written Word for their direction vnlesse they had beene instructed in Gods true Religion by their parents So Abraham is commended for this duty from whom God would not hide his secret counsels because he knew that he would command his children and his houshold Gen. 18. 19. after him that they might keepe the way of the Lord. Thus Salomon was instructed 1. Chro. 28. 9. Pro. 30. by Dauid his father and by Bathsheba his mother from his tender youth to his riper age as himselfe professeth I was my fathers sonne tender Pro. 4. 3 4. and onely beloued in the sight of my mother He taught me also and said vnto me Let thine heart retaine my words keepe my commandements and liue c. And we reade that Iehoash the King was instructed from his tender youth 2. King 12. 2. in the knowledge of God by his good vncle Iehoiada the Priest So also in the New Testament this duty was practised for there were two sorts of Catechumenoi or such as were catechized first such as were adulti and of ripe age who were catechized in the principles of Christian Religion before they were baptized as Theophilus the Eunuch Cornelius and his houshold Apollos and many others whereof these principles were called Heb. 6. 2. the doctrine of Baptismes And the second sort borne in the Church who being in the Couenant were baptized in their infancie and after that catechized and then confirmed by the imposition of hands whereof the principles were called the doctrine of the imposition of hands in the same place because at their confirmation they first rendred an account of their faith And thus Paul remembring Timothies vnfained faith saith that it dwelt 2. Tim. 1. 5. first in his grandmother Lois and his mother Eunice of whom hee maketh honourable mention because they had instructed him from his youth in the doctrine of it And therefore if wee would bee numbred in the Calender of the faithfull or be made happy in their rewards let vs follow their example and as we haue opportunity and conuenient time let vs catechize and instruct in the principles of Christian Religion all those that being capeable of knowledge are committed to our charge §. Sect. 7 Reasons moouing children to submit themselues to be catechized And these are the reasons which may perswade gouernours to performe this duty of Catechizing vnto which we will adde some others which may mooue those who are vnder their gouernement to submit themselues willingly vnto this Ordinance of God to receiue instruction from them and attentiuely to heare them carefully to treasure vp in their hearts and memories what they haue learned and chearefully to render an account of it when they are called thereunto The which I thought necessary in respect of the backwardnesse which is to be obserued in most families and congregations amongst all sorts not onely nor chiefly among children in yeeres but especially such as being riper in age are notwithstanding children in knowledge The which is caused by their naturall auersenesse to these religious duties by the corruption of their iudgements perswading them that they are vnnecessary by the worldlinesse and prophanenesse of their hearts which hindreth them from attending vnto instruction and consequently maketh them vnwilling to bee called to account because they finde themselues vnable to answere and giue any satisfaction to their teachers by carnall pride and proud bashfulnesse which causeth them scornefully to cast off Christs yoke and contemptuously to refuse subiection vnto his Ordinance because they feare to be disgraced before others for their ignorance and small profiting in the knowledge of Christian Religion and finally by the subtill malice of the deuil which casteth before them all discouragements which hee can deuise or raise against this profitable exercise because he well knoweth that it is a most powerfull meanes to dispell the mists of ignorance through which hee misleadeth men to prophanenesse heresie hell and destruction and to inlighten mens minds with sauing knowledge to beate him from his throne and to cast downe the strong holds of sinne and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ by which they shall be brought to all glory and heauenly happinesse §. Sect. 8 Reasons moouing those which are of yeeres to submit themselues to be catechized if they be ignorant Now these reasons concerne not onely children in yeeres but also children in knowledge though they bee ancient in respect of age The first Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32. whereof may be taken from the end of their creation and redemption for they are created vnto good workes which God hath ordained that they should walke in them they are redeemed out of the hands of their spirituall enemies that they should serue God in holinesse and righteousnesse before him all the dayes of their liues they are not their owne but bought with a price that they might glorifie their Redeemer in their soules and bodies But none can truely serue the Lord vnlesse they know him his will and Word from which they must not decline to the right hand nor to the left and neither adde any thing to it nor detract ought from it for else through naturall ignorance they will as our Sauiour chargeth the Samaritans worship they know not what Ioh. 4. 22. and in stead of his true seruice offer vnto him their owne will-worship and inuentions Neither can wee come to this knowledge but by the meanes which God hath ordained one of the chiefe whereof is this religious exercise Secondly we haue vowed in our baptisme that we will fight vnder Christs Banner against our spirituall enemies which wee cannot doe without receiuing a
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
whole carriage and conuersation must bee religious ciuill and honest 306 4 How wee must carry our selues in the company of those which are worldly and wicked 307 CAP. XXVIIâ— Of Christian conferences which we must vse when we are in company for our mutuall good 309 Sect. 1. That our speeches must bee gracious and prudent 309 2 Of Christian admonition and what is required to the right performance of this duty 310 3 That wee may lawfully conferre of morall and ciuill things 314 4 That we must carefully auoyd all corrupt communication 314 CAP. XXâ—â— Of Christian prudence which we are to vse in all our conferences 315 Sect. 1. How wee must carry our selues when we conferre with those that excell vs in gifts 315 2 How we must behaue our selues when as we conferre with ciuill worldlings 317 3 How we must deale with them that are openly prophane 318 4 Of the manifold and dangerous abuses of conferences in these dayes and the causes of them 319 5 That Christian and religious conferences are exceeding profitable 320 CAP. XXX Of those duties which concerne our workes and actions one with another both out of contracts and in our buying and selling 321 Sect. 1. That wee must labour both to doe and receiue all the good we can in our dealings with others 321 2 That wee must take all occasions of gaining others to Christ 322 3 That in all our dealings and bargainings we must carry our selues vprightly and honestly 323 4 That wee must sell onely things saleable 324 5 That wee must set and sell our wares at an equall price 325 6 That in buying and selling all fraud and deceit must be auoyded 326 7 How to auoyd the faults commonly committed betweene buyers and sellers 327 CAP. XXXI That Gouernours of Families ought to traine vp those who are vnder their charge in the duties of godlinesse 328 Sect. 1. That it is not enough for Gouernours to bee themselues religious but they must also traine vp those who are vnder their gouernment in the knowledge and practice of Religion 328 2 Diuers reasons to mooue Gouernours vnto this duty 329 3 That it is the duty of Householders to catechize their family and of the causes why it is neglected 332 4 Reasons which may mooue all Gouernours to the duty of catechizing First because it is Gods Commandement 333 5 Other reasons inforcing the former duty 334 6 Examples of the faithfull who haue catechized their Family 335 7 Reasons moouing children to submit themselues to be catechized 335 8 Reasons mouing those which are of yeeres to submit themselues to bee catechized if they bee ignorant 336 9 Of the great profit of this exercise of catechizing 338 CAP. XXXII Of Family duties which respect wise and religious gouernment 340 Sect. 1. What things are required to wise gouernment 340 2 Of Iustice and loue required vnto gouernment 341 CAP. XXXIII How we ought to behaue our selues in the estate of prosperity that we may thriue in all spirituall graces 343 Sect. 1. What prosperity is and how apt wee are to abuse it through our corruption 343 2 That wee must bee diligent lest our prosperity become vnto vs an occasion of sinne and how it is to bee done 344 3 That wee must not forget God nor be vnthankfull and take heede that his blessings doe not draw our hearts from him 344 4 That we must beware of pride security and hardnesse of heart licentiousnesse and contempt of spirituall and heauenly things 346 5 That wee must not bee slothfull in Gods seruice and take heed that worldly things become not snares and thornes vnto vs. 348 6 That wee must carefully arme our selues against such tentations as are incident to this estate 349 7 That we must not too highly esteeme nor too earnestly affect and seeke after earthly things 349 CAP. XXXIIIâ— How wee may rightly vse the estate of prosperity so as it may be an helpe vnto godlinesse 350 Sect. 1. That wee must vse Gods temporall blessings as helpes vnto sauing graces and spirituall duties 350 2 That we must vse them for the common good of the Church and Common-wealth 352 3 Three other cautions to be obserued for the right vse of prosperity 353 4 Of the right vse of apparell 354 CAP. XXXV How we ought to behaue our selues in the estate of affliction so as we may profit thereby in all sauing graces 356 Sect. 1. What afflictions are and the diuers kinds of them 356 2 Of our preparation before the approch of afflictions 356 3 Of patience in afflictions and what is required vnto it 358 4 Of the meanes and motiues vnto patience First because God is the Authour of all our afflictions 359 5 That our afflictions tend to the setting forth of Gods glory 360 6 That afflictions are meanes of our owne good 361 7 That the world is a place destinated to afflictions 362 8 That the faithfull in all ages haue beene partakers of the like or greater afflictions with vs. 362 9 Comforts arising from the good issue of all our afflictions 363 CAP. XXXVâ— Of those Christian duties which are to be performed in the euening and night 364 Sect. 1. That the euening must not bee spent in sloth and idlenesse 364 2 Of euening exercises as meditation reading and Christian conferences 364 3 Duties to be done at our going to bed 365 4 Of examination how wee haue spent the day past 366 5 Meditations at our lying downe 368 6 Duties to bee done in the night As first prayer and thankesgiuing 369 7 Speciall meditations fit for the night 371 8 That the profit of these duties will farre exceed the paines 372 CAP. XXXVII That wee must moderate our sleepe and not spend too much time in sloth and sluggishnesse 373 Sect. 1. That this moderation is commanded in the Scriptures and the contrary sloth condemned 373 2 The manifold euils which excessiue sleepe bringeth 375 3 That sloth is displeasing to God and how it may be auoyded 376 CAP. XXXVIIâ— Of duties to bee performed on the Lords Day for the sanctifying of it 377 Sect. 1. Of our preparation before the Sabbath 377 2 Of generall preparation in the whole weeke 378 3 Of speciall preparation the Euening before the Sabbath 378 4 That in our preparation we must purge our selues from all sinfull corruptions 379 5 That wee must vse all helpes which may further vs in the sanctifying of the Lords Day 380 CAP. XXXIX That the whole Lords Day must be consecrated vnto him First by resting on it from all labour and from sinne 381 Sect. 1. That the whole Day must bee spent in religious exercises 381 2 That wee must rest from our owne workes on the Lords Day 383 3 That wee must abstaine from carnall recreations 384 4 That wee must rest from sinne of all kinds 386 5 That wee must not thinke our owne thoughts on the Lords Day 387 6 That we must not do the Lords works after our owne manner 387
and ashamed in our selues that we can shoot no higher of which we haue the holy Apostle as a patterne for our imitation who forgetting those things Philip. 3. 13 14. which were behind namely the former part of his race in the way of godlinesse and reaching foorth vnto those things which were before to wit that Christian perfection vnto which he had not yet attained did presse towards the marke for the price of the high calling of God in Iesus Christ And this is that Euangelicall and Sonne-like obedience which God now vnder the Couenant of grace requireth of vs which if we labour to performe he will accept of vs in Christ and remember our sinnes no more but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12. spare vs as a man spareth his sonne who serueth him accept of the will for the deede and couering the imperfections of our obedience with Christs perfect righteousnesse and washing away the pollution and corruption of it in his most precious blood he will be well pleased with vs and approoue of vs as though we had attained to perfect righteousnesse §. Sect. 2 That a godly life chiefely consisteth in Euangelicall and filiall obedience and what this is And in this filiall obedience doth that godly life principally consist which we now intreate of for it is nothing else but a feruent desire sound resolution and sincere indeuour to conforme our whole liues in all holy obedience to Gods will that we may please him in all things and glorifie his holy name by our Christian conuersation or if we would haue a more full description of it A godly life is the life of a Christian who being regenerate quickned and illuminated by Gods Spirit and ingrafted into Christ thereby and by a liuely faith assuring him of Gods loue and his owne saluation doth in loue and thankefulnesse towards him desire resolue and indeuour to please him in all things by doing his will reuealed in his Word and to glorifie his name by walking before him in the duties of holinesse righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of his life In which description we are to consider two things First the person that leadeth this godly life and secondly the actions in this life performed by him the person is first named and then described by his state and properties Concerning the first he that leadeth this life is the Christian onely For as for the life of Heathens and Pagans seeme it neuer so strict iust and glorious as of Socrates Aristides Cato Seneca and such like it is voyd of all true godlinesse and not accepted of God because it is ioyned with ignorance of the true God and Iesus Christ idolatry will-worship infidelitie and all kind of heathenish impiety §. Sect. 3 That the regenerate onely can lead a godly life Neither doe all that beare the name of Christians leade this godly life but they who are so not in name and profession onely but in deed and truth that is such only who are in that state and qualified with those properties which are set downe in the former description As first that he be regenerate for they that are vnregenerate cannot performe any dutie of a godly life which is pleasing and acceptable to God because being out of the Couenant their persons and consequently their actions are not accepted of him but are the slaues of Satan held captiue to doe his will the 2. Tim. 2. 26. Eph. 2. 1 3. children of wrath and enemies vnto God and his grace dead in trespasses and sins and therefore no more able to doe the duties of holinesse and righteousnesse then a dead man is able to doe the actions of the liuing In which respect the Apostle saith that we are not of our selues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13. thought nor so much as to will that which is good because it is God onely which worketh in vs both the will and the deed Neither can we better our estate by our own strength for as the Prophet teacheth vs as well may the Aethiopian Ier. 13. 23. change his blacknesse and the Leopard his spots as we doe well that are accustomed to doe euill So that the regenerate man alone can lead a godly life or performe any dutie acceptable vnto God for first Abel was accepted and then his sacrifice and our persons must first be sanctified before they Gen. 4. 4. can please God by our works of holinesse For as in the ceremoniall law the touching of holy things did not sanctifie and clense the polluted person but the person polluted did make the holy things to become vncleane as Haggai speaketh so the workes which in themselues materially Hag. 2. 12 13. are good and holy doe not sanctifie the vnregenerate man that doth them but through the taint and pollution of his sinne they also are polluted and defiled Now vnto this regeneration two things are necessarily required First that we haue the Spirit of God dwelling in vs And secondly the sanctifying and sauing graces of the Spirit which alwayes doe accompany it for the Spirit of God is the Author of our regeneration which begetteth vs vnto God according to that of our Sauiour Except a man be borne of water and the Spirit he cannot enter into the Kingdome of God And that Iohn 3. 5. of the Apostle But ye are washed but ye are sanctified but yee are iustified in 1. Cor. 6. 11. 2. Cor. 3. 2 3. Tit. 3. 5. the name of the Lord Iesus and by the Spirit of our God It is the Spirit which mortifieth our sinnefull corruptions by applying vnto vs the vertue of Christs death and so by destroying the kingdome of sinne raiseth vs out of the state of death and which giueth vnto vs the spirituall life of grace by applying vnto vs the vertue of Christs resurrection which inableth vs to doe the actions of the liuing It is the Spirit that leadeth vs into all Iohn 16. 13. Rom. 8. 14. truth and hereby assureth vs that we are the sonnes of God seeing wee performe vnto him filiall obedience And therefore they who will walke in the wayes of godlinesse must haue this holy Spirit to bee their guide They who would outwardly mooue in the actions of piety and righteousnesse must haue this inward cause to stirre strengthen and support them for as well may a blinde man trauaile vncouth wayes without a leader or the body mooue without the soule as we goe in this Christian way or doe the workes of God vnlesse his holy Spirit be our guide and strength The which must mooue vs in the first place to labour earnestly to haue this Spirit dwelling in vs and to vse to this purpose that powerfull meanes of effectuall prayer seeing our heauenly Father hath promised to giue his holy Spirit to them that aske him as our Sauiour hath Luke 11. 13. taught
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
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
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
to bee performed are either common to all the members of this body which is that they l 2. Sam. 24. 17. Neh. 1. 4. 2. 3. Ier. 9 1. Ps 122. 6 7 8. loue their countrey and preferre in their iudgements desires and indeuours the good of it before the good of all others or of themselues or the speciall duties of superiours and inferiours as the supreme Soueraigne and Magistrates or subiects and people The generall dutie of the former is that as they desire the honour of parents m 1. Pet. 2. 13 14. Gen. 4◠8. Iudg. 5. 7. so to carry themselues in all things as fathers of their countrey and subiects The speciall duty of Soueraigne Princes is the good lawfull and commendable exercise of his soueraigne power especially in making good Lawes and seeing them duly executed in creating and making good Magistrates of State and containing them in their duty in shewing mercy vnto those whom they may lawfully pardon being obnoxious to the rigour of the Law and Iustice towards those who by the Lawes of God and the Common-wealth ought to die In hearing of causes of great importance which respect the good of the Common-wealth and of particular persons especially of high and last appeales in waging warres and concluding peace so as they may be iust profitable and safe for their Countrey In all which hee is to aime chiefly at Gods glory and the good of the Church and Common-wealth Which duties that he may performe he must be qualified and furnished with many excellent vertues as a Deut. 17. 19. piety religion and the true feare of God b Pro. 29. 4. Iustice c Pro. 20. 28. clemency d Deut. 17. 17. Pro. 28. 16. bounty and liberality e Psal 2. 10. wisedome and learning f Ios 1 6. Deut. 31. 23. fortitude and courage g Pro. 30. 4 5. Eccl. 10. 13 14. temperance and sobriety h Deut. 17. 17. Pro. 31. 3. chastity i Deut. 17. 20. Psal 131. 1. Exod. 18. 21. Deut. 1. 13. 16. 19 20. 73. 8. 2. Sam. 18. 3. 21. 17. Lam. 4. 20. 1. Tim. 2. 12. Psal 61. 6 7. 1. Pet. 2. 17. Pro. 24 21. 1. Pet. 2. 13. Rom. 13. 1 5. Rom. 13. 6 7. Mat 17. 27. 22 21. Psal 82. 1. 1. Pet. 2. 13 14. modesty and humility The speciall duty of Magistrates is that in executing of their office they conscionably labour to aduance the glory of God the honour of their Soueraigne and the good of the whole Common-wealth and of all the particular members of it Vnto which these vertues are required in them that they be men of k courage fearing God louers of iustice haters of wrong and all euill faithfull and true free from couetousnesse and haters of bribes and rewards wise and prudent iust and vnpartiall hauing in iudgement no respect of any mans person The speciall duties of subiects towards their Soueraigne are first a singular loue of them approoued by their speciall care of their safety by their high esteeme of them and frequent and feruent prayers for them Secondly to honour and reuerence them as the supreme gouernours vnder Christ ouer all persons and in all causes Thirdly to be obedient and subiect vnto them in all things lawfull and that in the Lord and for conscience sake Fourthly to be seruiceable and helpefull vnto them both with their bodies and states The speciall duties of the people towards their Magistrates are to loue and reuerence them as Gods deputies to submit themselues to their lawfull Commandements and punishments and finally to be thankefull vnto them and ready with all chearefulnesse to allow vnto them such stipends and fees as are due for their maintenance CAP. XII Of the duties required in the sixth Commandement §. Sect. 1 Of the summe of this Commandement And of anger and hatred IN the foure following Commandements are all those common vertues and duties required which concerne all our neighbours in generall and all the contrary vices and sinnes forbidden all which concerne either their person and life or the adiuncts belonging to them as their chastity goods and fame Those vertues and vices which respect the person and life are inioyned or forbidden in the sixth Commandement in these words Thou shalt not kill which hath precedency before the other because the person and life are of greater worth and excellency then the adiuncts that appertaine vnto them The summe whereof is this that wee in all our thoughts words and deedes imbrace all vertues and performe all duties which tend to the good of the person and preseruation of the life both of our neighbours and our selues and flee the contrary vices and sinnes whether they be inward or outward And these are either the rootes and fountaines from whence the rest doe spring and flow as anger and hatred or the fruits and streames which arise and issue from them The first duty commanded is iust anger against the sinnes of our neighbours and our Eph. 46. 26. Mar. 3. 5. selues vnto which is required that it arise from iust causes and be directed to good ends that it be in a lawfull manner and measure and continue a fit and conuenient time And heereunto are required as the meanes of it patience long-suffering and mildnesse goodnesse slownesse to anger and readinesse to forgiue The contrary vice whereof is heere forbidden of which I will not heere speake hauing written largely of it in another Treatise of Anger place The second vertue commanded is an holy hatred of our owne and our neighbours sinnes which is alwayes ioyned with the loue of the persons Leuit. 19. 17 18. Now the fruits of holy and iust anger and hatred are to a Pro. 19. 11. 10. 12. Psal 38. 13 14. passe by an offence b Matth. 6 12 14. 18. 21. Col. 3. 13. Luk. 17. 3 4. Leuit. 19. 8. freely to forgiue wrongs and iniuries and euen to forget them and to requite c Mat 5. 44. good for euill to those who haue wronged vs by d Pro. 25. 21 22. helping and e Psal 35. 13. Act. 7. 60. praying for them and finally to vse all f 1. Pet 3. 8. Gen. 23. 4 6. 24. 19. Act. 27. 3. humanity and courtesie towards all men acquaintance and strangers §. Sect. 2 Of the inward duties and vertues heere required Other more speciall fruits may be distinguished according to the difference of persons towards whom they are referred As first if our neighbours are in prosperity we are not to enuie them if they bee our superiours nor to emulate them being our equals nor to disdaine them being our inferiours but contrariwise g Num. 11 29. Act. 26. 29. wish vnto them all good things which we haue or they want and congratulate their well-fare and communicate with them in our h Rom. 12 15. 1. Cor. 12. 26. reioycing at their happinesse If they
yet thought of most to be no sinnes and free from the censure of law the which the Papists doe stifly defend making this concupiscence and lust after baptisme to bee no sinne Now this purity of minde and heart here required consisteth of two parts originall righteousnesse and perfect loue of our neighbours and our selues and the concupiscence of the Spirit Originall righteousnesse is both a cleanenesse from all vnrighteousnesse and euill concupiscence against our neighbours and a disposition and pronenesse to all the duties of charity the which righteousnesse the Lord hauing in our first creation planted in our natures doth iustly require it of vs in his Law though by our fall in the loynes of our first parents we haue lost it and can neuer attaine vnto it in any perfection Yea he doth it not onely in iustice towards all but also in mercy towards his elect to this end that seeing hereby their vnrighteousnesse corruption and misery in themselues they might bee forced to renounce themselues and their own righteousnesse and flee vnto Christ that both they might be clothed with his righteousnesse and by his Spirit be renewed according to his Image Ephe. 4. 22 23 24. Luke 1. 74 75. Tit. 2. 12 13. Rom. 8. 6 7. 7. 8 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11. in wisdom holines and righteousnes Contrariwise here is forbidden euill concupiscence which is either originall concupiscence or sin as it is referred against our neighbours the which is that habituall corruption of our natures and that euill inclination and pronenesse to lust against our neighbours contrary to the Law of God or actuall concupiscences which are euill motions in our mindes and hearts against our neighbours both hurtfull and foolish which motions are either euill phantasies and thoughts of the minde or euill affections and perturbations of the heart 1. Cor. 13. 5. all which inclining men to euill are repugnant to charity §. Sect. 10 Of the Spirit lusting against the flesh The spirituall concupiscence here required containeth the good motions of the Spirit and the lusting of the Spirit against the flesh The good motions of the Spirit are righteous charitable cogitations in our mindes concerning our neighbours and like affections in our hearts towards them which are to be imbraced and nourished in vs and contrariwise euill thoughts are to be shunned which either are cast into mens mindes by the diuell and are called his suggestions or arise from originall corruption and habituall concupiscence and both of them either sleeping or waking The lusting of the Spirit against the flesh whereby we Gal. 5. 17 24. fight against our corruptions and crucifie the flesh with the lusts thereof is here also commanded and to be intertained and imbraced of vs. Of which I haue written more fully in another * The fourth part of Christian warfare Treatise §. Sect. 11 Of the meanes inabling vs vnto the obedience of this Commandement The meanes whereby we may be enabled to yeeld obedience to this Commandement are of two sorts first such as tend to the attayning and preseruing of the purenes of the heart which are First to walke with God seeking to approue our hearts vnto him who searcheth and trieth as well our secret thoughts and inclinations as our outward words and actions Secondly to obserue and watch ouer our hearts and senses that no euill concupiscence doe arise in vs or enter into vs or if they doe arise or be suggested that we doe not admit them or forthwith extinguish and quench them Secondly to watch ouer our selues that no euill concupiscence do arise in vs or enter into vs to which end a twofold care is needful 1. When we are awake to keepe our minds occupied in good and holy meditations and exercised about lawfull things not suffring them to be idle or to wander about things vaine vnlawful 2. When we are to sleepe that we commend our soules into the hands of God desiring him to keep them safe from tentations and pure from concupiscences Thirdly to obserue and guard our sences especially our sight by whose ministery Gen. 3. 6. Josh 7. 21. Job 31. 1. Psal 119. 37. Ephes 6. 12. 2. Cor. 10. 5. the obiects of concupiscence are represented to the minde Fourthly that we put on and keepe fast buckled vnto vs the whole spirituall Armour of God which is mighty to cast downe imaginations and to subdue euill thoughts And finally that we frequently vse feruent and effectuall prayer vnto almighty God that he will assist and gouerne vs with his holy Spirit against all tentations and suggestions of the diuell the world and our owne flesh THE THIRD BOOKE OF A GODLY LIFE CONTAINING IN IT THOSE DVties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely §. Sect. 1 That the duties contained in the former Booke are to be performed daily and constantly vpon euery fit occasion AND thus haue wee intreated of the duties which are to bee performed of all those who desire to leade a godly and Christian life Now we are to shew how all these duties of piety righteousnesse and sobriety are to be daily and continually exercised of vs so farre foorth as our callings and occasions meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man seeing diuers of them are appropriate to diuers persons sexes and callings in which respect the subiect is not tied to performe the duties of the Prince nor the Prince of the subiect the husband of the wife nor the wife of the husband c. nor yet that all duties common to all Christians should be performed euery day seeing many times we want fit obiects to exercise them vpon as also conuenient time and leasure ability and opportunity But this is required of vs that at no time we commit any thing against the holy Law of God or thinke that any time company or other circumstance can make sinne seasonable nor yet omit any of the former duties when God requireth them at our hands giuing vs fit obiects occasions meanes and ability to performe them And that not onely some spare time bee allotted to these Christian duties taking liberty to spend the remainder of our dayes after our owne sinfull lusts or in the vnlawfull and base seruice of the world and the prince thereof for the worthlesse hire of earthly vanities but we must bee wholly taken vp of them and bee still exercised in the practice of some one or other of them as shall be most conuenient and will best sort with the aduancing of the glory of God and the spirituall and temporall good of our selues and our neighbours in respect of meanes and occasions
with worldly incumbrances Whereas contrariwise if in the morning we keep no watch ouer our selues but suffer our hearts to take their liberty and to giue entertainment vnto wicked and worldly thoughts and the carnall and sensuall lusts of our corrupt flesh they will so wholly seaze vpon them hold their possession that we shall hardly admit or at least retaine any good meditations the whole day following if we set our selues to prayer or other religious duties we shall be so distracted with worldly cogitations and fleshly lusts that they will become cold and formall and quite without any vigour and efficacie CAP. XIII Of Prayer in the Morning how profitable it is and necessary and of our preparation vnto it §. Sect. 1 Of the fruit and profit of prayer ANd so much concerning the dutie of meditation wherein we are to be exercised euery morning The next religious duty which is in the morning to bee performed of vs is that we powre out our soules vnto God by feruent effectuall prayer which is a duty aboue all others to bee daily put in practice For it is a principall part of Gods seruice whereby hee will be honoured of vs whereof it is that in the Scriptures it is put for the whole worship of God It is required of vs by speciall a Hos 14. 2. Psal 50. 14 15. Matth. 7. 7. 1. Thes 5. 17. commandement in many places vnto which God hath incouraged vs to yeeld obedience by many sweete b Ioh. 16. 23. Psal 145. 18. Esa 65. 24. and gracious promises whereby he hath assured vs that he will heare vs and grant our requests It is the badge of true Religion and the neglect thereof of an vtter Atheist And therefore the Psalmist describing such an one setteth him forth by these two properties that he Psal 14. 1 4. and 53. 4. Psal 50. 23. hath said in his heart There is no God and hee hath not called vpon the Lord. It is a duty most excellent seeing thereby wee glorifie God and hee also glorifieth vs vouchsafing vnto vs who are but dust and ashes yea wretched sinners this high and honourable priuiledge to haue free accesse vnto him and to haue the eare of our great King and Soueraigne that we may make all our suites knowne vnto him with vndoubted hope to haue them heard and granted It is most profitable also vnto vs as being the chiefe meanes whereby wee attaine at the hands of God all the good things which we need and are freed from all the euils which wee feare and the key whereby we open the treasury of all Gods graces and rich gifts and 1. Job 5. 14. out of it furnish our selues with all blessings which are needfull for vs. It is most effectuall to preuaile with God for the obtaining of all the good Jam. 5. 16 17 18. Exod. 32. 10. Iosh 10. 15. things which we desire as we see in innumerable places and examples of holy Scriptures It is a notable meanes for the strengthening of our faith and affiance in God when as we haue experience that he heareth vs and granteth our requests and for the inflaming of our hearts with most feruent loue when we taste of his bounty and goodnesse in giuing vnto vs the good things which wee desire It increaseth our communion and fellowship with God and bringeth vs into familiar acquaintance with him It maketh our minds to soare aloft in heauenly meditations and being on earth it causeth vs to haue our conuersation in heauen It assureth vs that we are the children of God and heires of the heauenly inheritance seeing the same Spirit which is the spirit of supplication sealeth also vnto Rom 8. 15 26. vs our Adoption Finally let vs consider that it is a duty most necessary Ier. 10. 25. Gen. 32. 25 26. Hos 12. 4. if either we will auoyd Gods curse or will with Iacob so wrastle with him as we meane to preuaile and obtaine the blessing that if we neglect it it is a strong euidence vnto vs that we haue cast off all feare of God as Eliphaz reasoneth against Iob and that we are vtterly destitute of all sauing grace Zach. 12. 10. seeing the same Spirit is the spirit of grace and supplication §. Sect. 2 Their obiection answered who pretend want of leisure to pray Neither let any man pretend his small leisure by reason of his waighty businesse and manifold imployments as an excuse to warrant him for the neglect of a duty so high and holy so excellent profitable and necessary vnlesse he will say that he hath no leisure to be saued to glorifie God or inrich himselfe with his graces and blessings or to get the euidences of euerlasting glory and happinesse into his owne keeping and that hee is so taken vp with worldly imployments that hee hath no leisure to seeke any acquaintance with God to auoyd his curse or obtaine his blessing to goe to heauen or escape hell For shame therefore let vs cast away these no lesse prophane then friuolous excuses and to this end further consider that the greater and more important our businesse is the more need wee haue to implore by hearty prayer the blessing of God vpon our labours and indeuours before we vndertake them without which all our policy labour and indeuour will be spent in vaine either because wee shall not atchieue the thing which we attempt or if we do yet in Gods iust iudgement it shall become vnto vs a curse rather then a blessing Consider further how much time thou daily spendest in doing nothing or that which is ill and worse then nothing How much time in needlesse curiosity about thy body in dressing and feeding it and in vaine discourses about things that profit not yea corrupt rather then edifie thee How much in vnlawfull or superfluous sports and recreations in carding dicing masking reuelling hunting hawking beholding vaine sights and wanton enterludes and blush for shame that thou canst find time enough in thy greatest imployments for the satisfying of thy fleshly lusts and only wantest leisure to serue thy God and saue thine owne soule Finally let vs consider the vnwearied watchfulnesse of all the Saints of God in all ages in attending vpon this duty that they might frequently and feruently performe it day and night and set before vs the example of our Sauiour Christ himselfe who spent mornings and euenings yea whole nights in praying for vs. Which if we neglect to doe for our selues what doe we but disclaime that holy communion and shew plainely that we are not in that number what doe we else but debarre our selues of the benefit of his intercession when as we take no care by our prayers to haue it applied vnto vs Neither let any say that his purpose is not to neglect this dutie altogether but though he hath no leisure to pray euery day yet he will finde some time for it though not euery morning
for matter and manner because it is the tricke of a trewant and argueth not onely inability and want of skill but also sloth and extreme negligence §. Sect. 2 Of formes of prayers inuented by our selues Formes of prayer inuented by our selues are such as vpon due meditation and sound deliberation we haue composed out of the sight and sense of our sinnes and wants and Gods mercies multiplied vpon vs not onely generall but also speciall and particular framing confessions petitions and thankesgiuings so as they may be most fitting for our owne peculiar vse The which are necessary for such as are not thorowly grounded in knowledge nor perfected in this duty by much experience and practice and for such also as being well qualified in these respects are notwithstanding defectiue in memory and vtterance hauing no liberty of speech to expresse their mindes without much meditation and for such also as are defectiue in courage and boldnesse when they are to pray in the presence of others And very profitable for all if wee tye not our selues too strictly to words but haue variety of formes for ordinary vse and by helpe of meditation doe vpon extraordinary occasions conceiue new words for new matter as the necessity and profit of our selues our brethren or the Church shall require making particular confessions of sinnes which are lately committed and doe most burthen the conscience and speciall petitions for those speciall graces wherein wee finde our selues most defectiue and whereof wee haue presently most vse and speciall thanksgiuings for Gods speciall mercies and fauours renewed vpon vs. The which variety of formes will take away that satiety and wearinesse which alwayes accompanieth the daily and continuall vse of any thing though neuer so excellent and helpe much to keepe our mindes and hearts close to this holy exercise which are apt to bee carried away with wandring thoughts if without any variety wee tye our selues to one onely forme like a man that goeth on in a way which he is accustomed to trauaile and neuer thinketh on the passages and turnings that are in his iourney or that singeth a tune familiar vnto him by much vse and neuer thinketh of that he singeth §. Sect. 3 Of conceiued prayers and how far foorth they are commendable Prayers conceiued are such as vpon meditation we fit to all present occasions not vsing any ordinary forme of words but expressing our selues Gen. 32. 9. 2. Sam. 22 2. 1. King 8. 23. Dan. 9. 4. Act. 4. 24. Ioh. 17. 1 2 c. with such as come to our mindes of which we haue many examples in the Scriptures both in the Patriarkes Prophets Apostles and our Sauiour Christ himselfe The which I acknowledge aboue all other kinds to bee most excellent if God haue thorowly furnished vs with gifts fit for it both because it is most free from distractions and wandring thoughts and from satiety and wearinesse this variety bringing with it much delight and also because it is most opportune and seasonable being fitted to the time persons and occasions But heere the Prouerbe is verified that things excellent are most hardly attained there being few that haue this gift and ability and those few not alwayes in like measure although there are many that are willing to make shew of it For there are diuers things which ought to concurre in him that is to conceiue a prayer which if any bee wanting it cannot be done without much weakenesse and imperfection First he must be diligent in meditation before he thus speake vnto God calling to memory the sinnes which he is to confesse the wants which he desireth should be supplied and the blessings for which hee intendeth to giue thankes that so he may with Dauid call his prayer a meditation humble his soule in the sight of his vnworthinesse inflame his heart with feruent desires and not speake any thing rashly with his mouth vnto his Eccl. 5. 1. God as the Wise man aduizeth In which respect I cannot commend extemporall prayers which are performed without any meditation going before and am so farre from extolling them as most excellent that I thinke them scarce tolerable or lawfull vnlesse some vnexpected occasion and present necessity doe thrust vs into extraordinary straights so as wee may not deferre our prayer nor haue for the present opportunity to meditate nor yet haue any former meditations fit for the present occasion and the circumstances that attend vpon it Secondly he that thus prayeth must be grounded in knowledge that he may frame his prayers according to Gods will And therefore they who being children in knowledge doe take vpon them this taske they must needs faile much in this holy duty asking according to their vngrounded conceits and not Gods will of which they are ignorant And as children who will venture to runne alone before they can goe in anothers hand must needs catch many falles and they also who will speake much before they haue knowledge and wisedome to rule their tongues must needs speake many things vaine and impertinent so must it of necessity befall them in this case who are children in knowledge and not well acquainted with Gods will and waies Thirdly he must be well experienced and practised in this duty neither can we without much vse attaine to this perfection Fourthly besides a great measure of sanctifying grace he must haue diuers common gifts of the Spirit which are necessary to the well-performing of this duty as a good memory vtterance and liberty of speech and boldnesse also when others ioyne with him which will inable him to expresse readily what his mind conceiueth and rather intend inflame then quench or coole the feruency of his desires But if we want these though our knowledge and faith and zeale and all other sanctifying graces bee neuer so great yet shall we faile much in prayer in this kind because the powers of the soule will be so wholly occupied about memory and inuention of fit matter and words to expresse it that there will little place be left to zeale devotion and feruency of affection Lastly it is necessary that hee who prayeth on this manner do carefully auoyd spirituall pride and ostentation of his gifts to which the greatest excellencies through the malice of Satan and our owne corruption are most subiect and also curious affectation of variety of words to expresse the same matter as though it were a note of barrennesse to vse twice the same phrases to expresse the same things But the maine thing which we are to aime at is to bee feruent and deuout in our prayers and to this end to vse such words and phrases as may most conueniently lay open vnto God the sincere desires of an vpright heart whether it be in new variety or in such words as wee haue often vsed to expresse the same things § Sect. 4 What method is best to be obserued in disposing the parts of our prayers Vnto the forme of prayer we may adde
for our priuate prayer in the morning respecteth the time when it is to bee performed of which though I can giue no necessary rule because all mens occasions and opportunities are not alike yet for the greatest part it is most conuenient that we doe it betimes as soone as we are ready before wee vndertake any worldly businesse and haue our mindes taken vp with any earthly thoughts Because wee shall then bee most free from all incumbrances which may distract vs in this holy exercise and make vs lesse fit to performe it as wee ought as also because if we offer vnto God the first fruits of our thoughts and affections they will sanctifie all our following indeuours and season them so with holinesse that they will become more acceptable vnto God Or if some extraordinary occasion and waighty businesse haue caused vs to deferre it our second care must bee that wee doe not neglect it altogether but sequestring our mindes and affections from all earthly thoughts and wordly imployments wee must take the next and best opportunity which shall bee offered vnto vs and thinke no excuse or businesse so important as may make vs vtterly to omit it §. Sect. 7 Of prayer with the rest of the family The next duty of piety after our priuate prayer is prayer with the rest of the family which is to be performed ordinarily by the master and gouernour who is to be the mouth of the rest to commend them and their suits vnto God For according to the example of the Patriarches and holy men in times past he ought to be not only a gouernour to rule them and a Prophet to teach and instruct them but also a Priest to offer the sacrifice of prayer and thankesgiuing not onely for himselfe but also for all those that are committed to his charge neither ought any man to thinke that he may be exempted from this duty or that in respect of his honour and greatnesse he may be priuiledged from this holy seruice vnto God and as an inferiour duty delegate it to his deputy if he himselfe bee able to performe it but rather with the holy Patriarches to esteeme it an honourable prerogatiue which he will no more put off from himselfe to another then he will the regiment and gouernment of his house and family Much lesse must we thinke it sufficient that wee haue prayed alone or content our selues with our priuate deuotions if we haue others vnder our gouernment and committed to our charge seeing we are to take no lesse care of their soules then of their bodies nor that they serue vs in the duties of their callings then that they serue God in the duties of piety and Christianity without which we can expect no blessing vpon their labors For if Ioshua though a great Captaine and Commander and so greatly imployed both in warres and gouernment would not hereby excuse himselfe but vndertaketh for al in his family that he and his houshold would serue Iosh 24. 25. the Lord if Dauid though a King would not content himselfe with his Psal 101. 3. integrity in the gouernment of the State but voweth also that hee would performe all domesticall duties with a perfect heart And if Salomon though a mighty Monarch in the height of his honour thought himselfe more honoured in being the mouth of the whole people to commend their suits vnto God let not any man thinke himselfe so great that hee is too good to performe this duty But alas the neglect hereof is growne so ancient among honourable personages that it now pleadeth prescription so that these family duties are wholly neglected or else put off from themselues to be performed by a deputy And little hope I haue that my writings and reasons should be so powerfull as to infringe this custome which hath in it almost the strength of a law and reuoke the practice of family duties vnto ancient perfection and yet I thought it fit to speake the truth and leaue the successe to the authour of it neither thought I it conuenient in setting downe the rules of piety that I should fit the straight square to the generall crookednesse of the worke but to leaue it in its perfection that the worke in Gods good time may be reduced vnto it Let therefore all masters of families know that it is their duty which God will require of them not onely to pray by themselues but also to call together all their family and to ioyne with them in this holy exercise vnto which they may be incouraged by Gods gracious promise that where two or three be gathered together in Christs name there hee will be in the Math. 18. 20. midst of them Secondly because by making their house a house of prayer they shall make it a little temple which God will fill with his presence and replenish with his blessings both temporall and spirituall Thirdly because nurturing their children and seruants in the feare of the Lord and exercising them in this duty of Gods seruice they shall make them more faithfull and conscionable in performing all duty and seruice vnto themselues not onely formally and in outward appearance but cheerfully and from the heart Fourthly because it is the chiefe meanes of the preseruation of the whole house and family from sinne and from danger and of deriuing Gods manifold blessings vpon the whole society Lastly because they can no otherwise expect that God will prosper their labours Psal 127. 1 2. to the good of the master and the whole house and family vnlesse they vse the meanes which he hath ordained and obtaine his blessing by their daily prayers without which they shall not thriue in their labours but spend their indeuours and strength in vaine Now for the time of the morning when this duty is to be performed no certaine rule can bee prescribed only this in generall that it be then done when as all or the most of the family may in respect of their common occasions most conueniently assemble together And although it were to be wished that it may be betimes in the morning before they goe about their worldly businesse that they may be free from distraction and sanctifie all their following labours by these good beginnings yet because the imployments are diuers in almost all the members of the family and require that some should goe about them sooner and some later and because it often falleth out that the gouernours by reason of age weaknesse or other infirmities cannot rise so soone as others because they must haue regard to their health therefore if in these respects this time cannot be allotted to this seruice some other which is most conuenient may be chosen which if it can bee no sooner in regard of the common meeting together of the whole household it will be fit that it be done before dinner Of which the lesse inconuenience will follow if euery one in the family and the gouernours for all the rest
and out of a desire to drinke of stolne waters because they are sweeter to a fleshly palate then surely such are well worthy to be turned out into the bare commons of penury and misery in this life and if they repent not of their folly to be eternally pounded in hell in the life to come And so much of the first kinde of cessation from our labours by lawfull recreations of which I haue spoken much more largely then at the first I intended because howsoeuer it may seeme but a light subiect to bestow much paines vpon yet I plainely perceiued that it is of no light consequence seeing it is a matter that concernes all men and not seldome but almost euery day of their liues seeing also nothing is more commonly abused vnto sinne it being one of Satans most alluring baites to intice vs to come within the compasse of his pernicious nets and snares of wickednesse and finally because that many who truely feare God and desire to vse them with a good conscience indeuouring to please him as well in their recreations as their labours yet know not how to doe it as they ought and so out of scruple and timorous doubting forbeare them altogether or else transported with their pleasure take greater liberty then God hath allowed them which though it bee sweete for the present yet in the end it turneth to bitternesse In all which respects there are few other things in the whole course and carriage of our liues for which wee stand in more neede of counsell and direction and the rather because there are few particular rules heereof in the Scriptures of which chiefly the weaker sort of Christians are capeable but onely some generals out of which they cannot so easily gather speciall directions in this behalfe vnlesse they haue some guide to goe before them CAP. XXIIII Of the duties which ought daily to bee performed at our meales §. Sect. 1 That we ought to take speciall care of our cariage at our meales THe second kind of cessation from our labours is that time which is spent daily in taking our repast and refreshing of our bodies by receiuing of our food whereby our decayed strength is repaired our health preserued and we inabled to the better performance of the duties of our callings The which is to be performed of vs not as meere naturall men but as Christians vsing therein such rules and cautions as the Word of God prescribeth vnto vs that we doe not famish our soules whilest wee feed our bodies nor weaken our spirituall part and defile our selues with sinne whilest our outward man is refreshed and strengthened with the vse of Gods creatures For as the deuill layeth in euery place baites and snares to intrap vs so especially vpon our tables and mingleth the poison of sinnefull corruption with our meates and drinkes that if we doe not vse them in the feare of God and keepe a narrow watch ouer our selues that we offend not in them they will prooue no lesse dangerous to our soules then necessary and profitable for the refreshing of our bodies And this Dauid implyeth where making many fearefull imprecations against Psal 69. 22. his owne and our Sauiour Christs desperate enemies he prayeth that their table might become a snare before them and that that which should Iob 1. 5. haue beene for their welfare should become a trap The which made holy Iob so carefull to sanctifie his children after the dayes of their feasting and to offer burnt sacrifices to expiate their sins because he well knew how prone they were through humane frailty to offend against God by abusing of his blessings §. Sect. 2 Of the duties which ought to be performed before we eate and first that we must sanctifie the creatures to our vse by the Word Let vs therefore in the next place consider the duties which belong to all Christians in receiuing of their food the which are to be performed either before we eate at our meales or afterwards Before we eate our duty is to sanctifie the creatures by the Word and prayer for howsoeuer euery creature of God is good in it selfe yet it is not so vnto vs vnlesse it be sanctified vnto our vse They are sanctified by the Word when as the vse of them is warranted vnto vs by the Scriptures that is when as we doe not receiue them as absolute owners of them but acknowledging God the Author and chiefe Lord both of them and vs doe receiue them at his hands as his free gifts the which he bestowed vpon vs first by his law of Gen. 1. 26. to 30. 9. 3. creation not onely making all the creatures for mans vse but also by his word giuing him dominion and lordship ouer them and liberty to vse them for his food and nourishment But this first gift and donation from God is no sufficient warrant vnto vs seeing through the fall of our first parents we lost all our dominion right and interest which we had vnto the creatures vnlesse our Charter be renewed by Christ who by satisfying Gods Iustice for our sinnes hath recouered our right and reentered vs into our possession which we lost by Adam and hath purchased for vs that glorious liberty of the sonnes of God whereby we may with a good conscience freely vse all Gods creatures without any doubting scruple or superstition for our necessity and profit yea for our comfort and delight So that now we are not to put any difference betweene meates seeing vnto the pure all things are pure and euery creature thus sanctified is Tit. 1. 15. good and if for conscience sake we abstaine from flesh more then fish or any one meate more then another we shall shew heereby that wee are not taught of Christ but that we haue as the Apostle plainely speaketh 1. Tim. 4. 1 3. learned this lesson in the schoole of the deuill Onely our care must bee that we bee ingrafted into Christ by a liuely faith by whom onely wee haue right vnto the creatures and that wee know our liberty to the end we may vse it without doubting For otherwise we are intruders and vsurpers who hauing no right vnto any of Gods blessings shall haue a fearefull account to make for incroaching vpon them and as it were like theeues liuing vpon the spoile §. Sect. 3 That we ought to sanctifie the creatures to our vse by prayer and thanksgiuing But howsoeuer it is necessary that we be alwayes in this state of Christian liberty and haue the knowledge and acknowledgement of it habitually in vs yet not that we should euery time we eate particularly meditate of all these things onely it is sufficient that hauing this Charter of our liberty in our keeping we bring it out as oft as wee haue occasion especially when our right vnto the creatures is called into question either by the deuill the world or our owne flesh And that acknowledging God to bee the Author of all these
serued God by fasting and prayer but also had so trained vp her maides in the true feare of God that they were fit to beare her company By which examples wee learne that there are no distractions so great no imployments so waighty which should hinder any gouernours of families from performance of the like duties §. Sect. 2 Diuers reasons which may mooue gouernours to the performance of this duty To which end let vs consider first that euery family is a member and part of the whole body which ought to resemble it in nature and gouernment Col. 4. 15. and as it were a particular Church in which the publike duties are priuately to bee performed as the Apostle teacheth vs whereas hee saluteth Nymphas and the Church which was in his house and the Master of the family representeth the Minister and the rest of the house the people in the Congregation who are to bee gouerned and instructed by him whereof it is that the Apostle would not haue wiues and women to speake in the Church and publikely to propound their doubts in the assembly but to craue resolution of their husbands at home Secondly let vs consider that inferiours are set vnder our gouernement 1. Cor. 14. 35. not as bruite creatures but as reasonable men and therefore that not their bodies and bodily imployments alone are committed vnto our charge for gouernement and direction but their soules likewise that they may bee trayned vp by vs in all religious duties and spirituall exercises for which wee shall giue an account vnto God hovv vvee haue indeuoured to make them to thriue vnder vs in the grovvth of Christianity and fitted them for the seruice of God as vvell as hovv vvee haue taught them their Trades and in vvhat sort they should demeane themselues towards vs in our seruice So that if vvee take no further care of them then vvee doe of our beasts that is onely so to gouerne feede and order them as that they may bee fitted for earthly imployments and for the aduancing of our worldly profit when that their soules perish through our negligence their blood will bee vpon our heads and wee shall haue a fearefull account to make at the day of Iudgement Thirdly let vs consider that the family is the Seminary of the Church and Common-wealth and as a priuate schoole wherin children and seruants are fitted for the publike assemblies as it were the Vniuersities to performe when they meete together all religious duties of Gods worship and seruice And as it is a notable meanes to make Vniuersities to flourish and the Students in them to succeed and prosper in their studies when as the Masters of priuate schooles doe well fit and prepare them teach and nurture them in learning and manners before they send them thither So if Masters of priuate families would carefully traine vp all their houshold in the feare of God and in the exercises of Christian Religion all the weeke they would with more cheerefulnesse on Gods Sabbaths come vnto the publike assemblies and with much more reuerence and attention care and conscience set themselues as in Gods presence to heare his Word and call vpon his holy Name much better vnderstand what they heare and lay it vp in memorie profit farre more by the vse of Gods holy Ordinances for the conscionable practice of what they know and thriue more in their spirituall growth in one Sabbath then others can doe in many who for want of instruction in the maine principles and acquaintance with the Scriptures by priuate reading vnderstand not what they heare in the publike Ministery and not being seasoned all the weeke in any religious duties can finde no taste or rellish in them when on the Sabbath they come to performe them with the rest of the congregation Fourthly let vs know that by this exercise we shall not onely doe much good vnto those whom wee instruct but also vnto our selues seeing thereby wee doe stirre vp and increase Gods graces in our owne hearts as well as in theirs For heereby we shall mooue the Lord to impart vnto vs a larger measure of his gifts when as wee doe so freely communicate them to the vse of our brethren and to impart his will and counsels vnto vs when as with Abraham wee Gen. 18. 19. will teach them vnto our children and houshold wee shall learne much in teaching others because it will giue vs occasion to set our wits more seriously for the finding out of the truth then in our priuate studies and Meditations and much cleare our iudgements when we labour to deliuer the things that we teach plainely and distinctly which were before confusedly heaped vp together in our vnderstandings as it were in the whole lumpe Wee shall thereby much strengthen our memories whilest by teaching others the things wee know wee shall worke them into them and cause them to make a deeper impression Finally we shall inflame our hearts with the loue of good things by those meanes which we vse to worke the like affection in the hearts of others and prouoke our selues vnto a conscionable practice of what wee know by the same arguments and reasons which wee vse to perswade them vnto it And consequently in seeking to saue them we shall also thereby much further our owne saluation according to that of the Apostle to Timothy Meditate vpon these things giue thy selfe wholly to them that thy profiting may appeare to all Take heede vnto thy selfe and vnto the doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee Which priuiledges howsoeuer they belong more principally to the publike Ministery yet doe they in some good proportion appertaine also to those who exercise themselues in this priuate dutie of teaching their family Fifthly let vs consider that it is the best meanes to make our children and seruants faithfull and conscionable in performing their duties vnto vs when they are first made carefull and conscionable in Gods seruice For when their hearts are seasoned with the true feare of God then doe they Eph. 6. 5 6 7 8. Col. 3. 22 23 24. performe their dutie as vnto God in vs not out of seruile feare but for conscience sake not for temporall rewards but in hope and assurance of those that are heauenly and eternall not with eye-seruice as men-pleasers but with singlenesse of heart as in the sight presence of God whom they labor to please in all things seeing from him they expect the chiefest and best part of their wages and reward Which meanes if masters and parents neglect let them neuer complaine of bad seruants and vntoward children for it is iust with God that these should neglect their duties toward them when as they by neglecting their duties in trayning them vp in his feare doe cause them to neglect their duties towards him Sixthly let vs remember that if we will thus set vp Gods Kingdome in our families he will gouerne
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
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
more They are trees of righteousnesse of Gods planting which alwayes Esa 61. 3 11. flourish and when they come once to bring foorth their fruits they neuer grow dry and barren but are still purged and pruned by him that Joh. 15. 2. set them that they still bring foorth fruit in more abundance heerein vnlike other trees and resembling onely the Palme and Cedar in Psal 92. 14. that they continually flourish and most exceed in fruitfulnesse in their old age as the Psalmist noteth Gods children are not like false conceptions and dead moles in the wombe which quickly come to full growth and then standing at a stay proue abortiue births but staying their appoynted time are perfected by degrees in their shape parts and all their lineaments and after their birth stand not at a stay for there are no dwarfes in Gods family but grow from strength to strength and from stature to stature till they come to a perfect age in Iesus Christ §. Sect. 3 That except we grow in grace we can haue no sound comfort in our estate And therefore when there is no growth in grace nor in the practice of holy duties we can take little comfort in such a state but as it is a griefe to parents when as their children grow in age and not in wisedome and an ill signe that nature is out of frame and hindred in her course when as in their bodies they stand at a stay and though they eate and drinke and sleepe yet doe not grow at all in their stature so haue we more iust cause to grieue when after many yeeres we remaine children in knowledge and weaklings in all sauing grace and may take it as an ill signe that there is little grace in vs or some notable impediment which doth stop and hinder it in its operations when as hauing inioyed for a long time the spirituall food of the Word and Sacraments we grow not vp thereby nor any whit increase in our strength and stature Wee are pilgrims and trauellers as we professe towards our heauenly home who are still going on and euery day dispatch some part of the way but if we stand at a stay and after many yeeres spent are no more forward in our iourney then we were at our first setting forth it sheweth plainly that we are no true trauellers but loyterers that lazily lye lusking in our Inne or that we haue not gone in the right way that leadeth to our Countrey Wee would bee counted souldiers in the Christian warfare and professe that wee fight against the spirituall enemies of our saluation but if Satan in euery tentation preuaileth with vs if the world hath so allured vs by her bewitching baits that we are in league and loue with it if after many yeeres wee haue got no conquest ouer our corruptions pride couetousnesse voluptuousnes malice enuie and such like but that they still raigne and rule in vs as in former times it is a signe that we either are none of Gods Souldiers seeing we haue made a peace with his enemies or that wee are notable cowards who iustly deserue to be casheered and that there is little grace or goodnesse in vs seeing so long time and large meanes haue so little improoued and increased it Doubtlesse saith one he is not good who will Minimè pro cerâ—o est bonus qui melior esse non vult vbi incipis nolle fieri melior ibi desinis etiam esse bonus Bernard Epist 91. Nemo perfectus est qui perfectior esse non appetit c. Bernard Epist 243. not be better and when thou ceasest in thy desires to become better thou ceasest also to be good And againe no man hath attained to any perfection who doth not desire and labour to be more perfect and so much the perfecter doth euery man approue himselfe by how much the more earnestly he striueth after perfection Moreouer true vertue knoweth no end nor is circumscribed with time and the feare of the Lord indureth for euer The iust man thinketh with Paul that hee hath neuer apprehended that which hee pursueth nor euer saith I haue enough but alwayes hungreth and thirsteth after righteousnesse so that if he should liue for euer he would also for euer desire still to be more iust and would striue with all his strength to proceed from good to better For he is not a mercenary that hath hired himselfe to doe God seruice for a yeere but a sonne of the family which continueth for euer Finally let vs labour daily to grow in grace by exercising it continually in the duties of godlinesse both because otherwise we can haue no assuracne that it is true and substantiall but hypocriticall and a bare shadow seeing all true grace is growing grace like the graine of mustard-seed small at the first and great afterwards and also because if we doe not increase our Lords Talents he will take them from vs and giue them to faithfuller seruants and seeing through our negligence we haue depriued our selues of the substance he will also take away from vs the shew and shadow according to that of our Sauiour Vnto him that hath shall be giuen and he shall haue abundance Math 13. 12. Luk. 8. 18. but from him that hath not shall be taken away euen that which hee seemeth to haue §. Sect. 4 That if we desire to grow in grace we must carefully vse the meanes which may further vs in it and what these meanes are Now if we would attaine to this Christian growth wee must vse all good meanes which may further vs in it for in vaine hee professeth his great desire to be rich who neglecteth all good husbandry and meanes of thriuing or to grow in strength and stature who will not vse food and clothing which are the ordinary meanes to attaine vnto them Yea if wee desire spirituall growth in grace and goodnesse we must take more then vsuall paines seeing as to the augmenting of the body there is required more meat and better concoction then for the preseruing of it in that stature and strength vnto which it hath already attained so vnto our growth in grace and increasing of our spirituall stature it is necessary that we more diligently vse the meanes and receiue the food of our soules in greater quantity and with better stomackes then onely to hold as wee say life and soule together and to preserue our graces in their bare being and present plight Now the meanes of increasing in grace and proceeding in the practice of all Christian duties are the same by which they had their first beginnings as the carefull and conscionable hearing of the Word preached for we must like new-borne babes desire the sincere 1. Pet. 2. 1. milke of the Word which is also the seed of our Regeneration and new-birth if euer wee meane to grow vp thereby So also the reading of the Word and vse of the Sacraments meditation holy conferences of
and Christs all-sufficient merits the gracious and indefinite promises of the Gospell and the truth and omnipotencie of God whereby he is willing and able to performe them vpon Gods Commandement inioyning vs to beleeue and his bounty and goodnesse in giuing his Word and Sacraments made effectuall by his Spirit whereby he inableth vs to doe that which he commandeth Wee renew vpon this occasion our repentance also by bewailing our sinnes past and strengthening our resolution to leaue and forsake them for the time to come and to serue God in the contrary duties of holinesse and righteousnesse And seeing our great wants and imperfections in all Gods graces and Christian duties we promise and vow in our selues and vnto God that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection So likewise after the receiuing of this Sacrament wee take occasion to examine our selues how we haue profited and increased in spirituall strength and growth of grace by being feasted at the Lords Table with this food of our soules and being mindfull of our promises made before we come to the Lords Table we become more diligent in vsing the meanes whereby Gods graces may be perfited in vs and we strengthened vnto all good duties And that we may not appeare to be Couenant-breakers with God and to haue receiued his grace in vaine we are made more carefull and conscionable in looking to all our wayes for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken and practizing those duties which we haue heretofore neglected and so to carry our selues in the whole course of our liues that we may at all times and in all things please the Lord whom we haue found and felt so gracious vnto vs. In all which respects who doth not plainly see that the often resorting to the Lords Table if we come vnto it duely prepared is a most effectuall meanes to inrich vs with all Gods graces and to strengthen vs vnto all good duties of a godly life And therefore they are most iniurious vnto their owne soules who seldome come to this spirituall feast and take euery slight occasion of defrauding them of their due food seeing heereby they make them droope in their spirituall life to languish and waxe faint in all sauing grace and to become vtterly both vnable and vnwilling to performe vnto God any sincere and cheerefull seruice CAP. VIII Of the third publike meanes of a godly life which is Prayer §. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces THe third meanes whereby we may be inriched with all sauing grace and strengthened vnto all the duties of a godly life is Prayer Of which I shall not need to say much in this place hauing before intreated of it at large Onely it shall suffice to shew that it is a singular meanes ordained of God for the obtaining of grace and strength to serue God in all Christian duties For of our selues we haue no ability vnto any thing that is good no not so much as to thinke a good thought or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13. a good desire but whatsoeuer we haue in this kind it is the gift of God according to that What hast thou that thou hast not receiued and that of the 1. Cor. 4. 7. Apostle Iames Euery good and perfect gift is from aboue and commeth downe from the Father of lights Now the meanes which God hath sanctified for Iam. 1. 17. the obtaining of all those gifts and graces which he hath promised is feruent and effectuall Prayer for though he be most bountifull and ready to bestow all good things yet not to the idle and slothfull but to such as acknowledging them to be his gifts doe sue and seeke vnto him for them and though he infinitely abound with all blessings yet he communicateth them onely to those that craue them at his hands according to that of the Apostle The same Lord ouer all is rich vnto all that call vpon him and that Rom. 10. 12. of the Psalmist The Lord is neere vnto all those that call vpon him to those that call vpon him in truth And the reason is because such only doe glorifie Psal 145. 18. him in his gifts seeing those alone who haue obtained his blessing by Prayer will acknowledge him the Author of them and returne vnto him to giue him thankes Hence it is that being willing to bestow all good things vpon his children and vnwilling that they should neglect their duty or haue them without suite and taking delight to conuerse with them he withholdeth his gifts till they aske them that they may haue this occasion to resort vnto him And because through their negligence hee would not keepe from them any thing which he knoweth good and necessary ouer-long like a most louing yet wise Father he leaueth not the matter to our own foolish and wayward will but by expresse commandement inioyneth vs to call vpon him incourageth vs in these our suites by promising before-hand that he wil heare and grant them Aske saith he and ye Mat. 7. 7. shall haue seek and ye shal find knocke and it shal be opened vnto you And againe Whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and ye Ioh. 16. 23. shall receiue that your ioy may be full So the Apostle telleth vs that this is the confidence which we haue in him that if we aske any thing according to his 1. Ioh. 5. 14 15. will he heareth vs and if we know that he heares vs whatsoeuer we aske we know also that we haue the petitions that we desired of him In which regard the Apostle exhorteth that we should be carefull for nothing namely with a Phil. 4. 6. carking and distrustfull care but that in euery thing by prayer and supplication with thankesgiuing we should make our requests knowne vnto God In which regard the Lord may be truely said to be the Author of all good gifts and Prayer the hand whereby we knocke at the dore of his grace and when it is opened receiue his blessings from him He the liuely and inexhaustible fountaine of all good and Prayer the bucket whereby wee draw it from him He a rich treasury of all grace and desireable riches and Prayer the key that openeth it vnto vs in the Name and mediation of Iesus Christ To this purpose one of the Ancients speaketh fitly Prayer saith Chrys de orando Deum l. Tom. 5. Col. 692. he in an admirable manner conduceth to a holy life and worthy Gods seruice and being begun doth much improoue it and like a treasure storeth it vp in our mindes For if any man indeuoureth to doe any thing belonging to a right course of life Prayer being his guide and preparing the way before him hee shall bee sure to finde a commodious and easie passage c.
godly life then to consider that God infinite in Glory and Maiesty doth vouchsafe vnto vs this honour to make vs who are so base and contemptible instruments of his glory and that not because he needeth our helpe but that he may take occasion hereby to glorifie 1. Sam. 2. 30. vs and to crowne our workes with glory and happinesse §. Sect. 3 The third reason taken from the will of God that we should thus serue him Finally it may be an effectuall reason to moue vs to imbrace holinesse and to bring forth the fruites of it in a godly life because it is 1. Thes 4. 3. 2 Pet. 3. 9. Matth. 26. 39. the will of God that we should so doe according to that of the Apostle This is the will of God euen your sanctification For the will of God is the perfect rule of all Iustice and goodnesse according to which we must frame all our actions which that we may fulfill we must vtterly renounce our selues and our owne pleasure saying with our Sauiour Not my will but thine be done with him esteeming it our meat drinke to doe the will of our heauenly Father And this is that we daily aske in the Lords Prayer that the wil of God may be done in earth as it is heauen that is Ioh. 4. 34. that we may obey it with that speed and diligence cheerefulnesse and delight as the holy Angels And therefore vnlesse wee pray in hypocrisie we must labour and indeuour that wee may in our practice attaine vnto that which wee craue at Gods hands in our daily prayers Now that it is the will of God that we should serue him in keeping his Law and performing all the holy duties of a godly life required in it it is cleere and euident by his Word wherein he hath reuealed his will and by innumerable precepts and exhortations by which we are pressed and perswaded to sanctification and new obedience So the Apostle exhorteth vs as Gods Ambassadour to a Eph. 4. 23 24. 5. 14 15. be renued in the spirit of our mindes and to put on the new man which after God is created in righteousnesse and true holinesse And againe b 2. Cor. 5. 17. If any man be in Christ let him be a new creature c Rom. 12. 2. 13. 14. And be not conformed to the world but be ye transformed by the renuing of your mindes that ye may proue what is that good acceptable and perfect will of God d 1. Cor. 15. 34. Col. â—1 3. Awake to righteousnesse and sinne not e 2. Tim. 2. 22. Heb. 12. 1. Fly also youthfull lusts but follow Righteousnesse Faith Charity Peace c. Thus the Lord exhorteth by the Prophet Esay f Esa 1. 16 17. Eccle. 12. 13. Matth. 22. 37. Cease to doe euill learne to do well seeke iudgement relieue the oppressed c. And finally the Wiseman after a long discourse concludeth with this as the summe of all which either he could teach or any other Feare God and keepe his Commandement for this is the whole duty of man And therefore seeing the Lord who hath absolute authority ouer vs and full right vnto vs doth in these and innumerable other places command and exhort vs to performe the duties of holinesse and righteousnesse and thereby to serue him in the whole course of our liues who is our Creator Preseruer Redeemer we must carefully indeuour to yeeld our obedience vnlesse we would rather shew our selues stubbornely rebellious and enemies both to his glory and our owne saluation And that we may be incouraged to serue God in all Christian duties with more diligence and cheerefulnesse let vs remember that if we doe our best indeuour we and our seruice shall be accepted though it be full of imperfections and stained with many corruptions For he doth not deale with Mal. 3. 17. 2. Cor. 8. 12. vs as a seuere Iudge according to the rigour of the Law but like a gracious Father he passeth by our infirmities and accepteth the will for the worke And though nothing as it is stained and imperfect can be pleasing vnto God whose exact Iustice and pure eye can indure no blemish yet the duties which we performe vnto him respectiuely doe please him and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will but as by them we doe his will who hath commanded vs to doe them Not as they are done by vs who are defiled with sinne for how can any thing Joh. 14. 4. Math. 3. 17. 17. 5. cleane come out of vs that are vncleane But as they are done in Christ in whom he is well pleased and fruits of this Vine which we beare being ingrafted in him by a true and liuely faith Not as they are imperfect and stained but as their imperfections are couered with Christs perfect righteousnesse and their corruption washed away by his blood Not as they are done by vs but as they are the fruits and effects of his owne holy Spirit working in and by vs. They doe not please him in their owne worth but because our persons are accepted and please him being iustified by faith in Iesus Christ reconciled vnto him and children by adoption and grace whose poore indeuours are accepted of our gracious Father for perfect obedience and the rather because howsoeuer we faile through weaknesse and infirmitie yet the mayne end which we propound in them vnto our selues is that we may by performing our duty glorify our heauenly Father and because though our workes be vnperfect yet they are done with perfect hearts that is in vprightnesse and sincerity which maketh vs doe the best we can and to bewaile our imperfections because wee can doe no better Finally they please God not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes but because we doing them out of loue and filial obedience he also loueth vs so is well pleased with our workes of piety righteousnes because they tend to our good to whom in his loue he wisheth so wel as being the way which will bring vs vnto eternall life and happinesse §. Sect. 4 The fourth reason is that we may adorne the Gospell of God which we professe The last motiue respecting our duty towards God which may perswade vs to serue him by a godly life is that hereby we may adorne Deut. 4. 6 7 8. the Gospell of God and of Iesus Christ which we professe and cause it to bee well spoken of by all that see the fruits of it in our vnblameable and holy conuersation And this argument the Lord vseth to perswade his people to obserue his Commandements because hereby they should not onely get honour vnto themselues amongst the Nations but moue them likewise to speake well of his Lawes and statutes when as they should see the fruits of them in their obedience And thus the
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of
and royall priuiledges as the present pay and earnest of their heauenly happines for their better incouragement in all Christian duties of which wicked worldlings that vtterly neglect them are wholy destitute Whereof we are to take the better notice because howsoeuer they generally belong to all Gods children yet many take little comfort by them either by reason of their ignorance which causeth them not to know them or their carelesnesse which will not let them seriously consider of them or their earthly-mindednesse which maketh them with Lots wife more to looke backe vpon the pleasures of Sodom then vpon those priuiledges which lye before them as they are going on in the waies of godlinesse and to cast their eyes so much vpon the false splendor and brightnesse of worldly vanities that being dazled therwith they are not able to discerne spirituall and heauenly excellencies or finally because they are so negligent in the duties of Gods seruice and weaken their faith with so many slips and fals wants imperfections that they are not able to make vse of their priuiledges nor to apply them vnto themselues with any comfort assurance And to speake nothing of that reward which vertue and holy duties bring with them in their owne excellency and in the conscience of well-doing nor of the foulenesse of vice which is punished in it selfe and with those checkes of conscience and terrours of minde accompanying sinfull actions which make the heart sorrowfull and full of disquietnesse when there is nothing but mirth and iollity in outward appearance in which regard notwithstanding piety in the seruice of God is much to be preferred before the pleasing of our owne sinfull lusts though there were no after-reckoning no heauen or hell rewards or punishments there are many speciall and rich priuiledges wherewith God euen in this life crowneth that faithfull seruice which is done vnto him The first and fountaine of all the rest is that God loueth them aboue all other his creatures with a speciall and singular loue which mooueth him to multiply all his fauours vpon them in all things which may further their temporary good and euerlasting happinesse For he loueth those that feare and serue him with an euerlasting loue and hauing set his affection vpon them he loueth them to Ier. 31. 3. Ioh. 13. 1. the end which hee hath notably manifested vnto them in that this loue could not be broken off by their enmity against him but when they were yet sinners and enemies he sent his Sonne his onely Sonne the Sonne of his loue to die for their sinnes that they by him might attaine vnto euerlasting Ioh. 3. 16. Rom. 5. 8 10. life and happinesse In him hee hath adopted them for his sonnes and children and loueth them as a tender father loueth his child accepting Ioh. 1. 12. 1. Ioh. 3. 1. Mal. 3. 17 18. graciously of all their imperfect seruice passing by all their infirmities and pardoning all their sinnes Yea hee numbreth them among his chiefest Iewels and indoweth them with such speciall testimonies of his loue that it is easie to discerne betweene the righteous and the wicked betweene him that feareth God and him that serueth him not But though the loue of a father bee great towards his child yet it doth not sufficiently expresse Gods loue towards his and therefore hee compareth it to the loue of a tender-hearted mother towards her sucking infant And yet this commeth short as it needs must for how can that which is finite reach to that which is infinite and therefore hee saith that though a woman may forget her sucking child yet he will not forget them And in this regard to expresse Esa 49. 15. the greatnesse of his loue he taketh a resemblance from the highest degree of loue amongst men which is of an husband towards his wife Hos 2. 19. yea of a Bridegroome to his Bride vnto which the loue of parents and friends yea of any other thing in the world giueth place seeing they are coupled in such neere vnion and communion that they are no more two but one flesh so that the one in louing the other loueth himselfe and cannot Gen. 2. 24. make much of his Spouse but he cherisheth his owne flesh as it were in another body The which infinite loue of God towards those that serue him giueth vnto them full assurance as of his present fauours so especially of heauenly happinesse For if the Lord delight in vs then hee will assuredly Num. 14. 8. bring vs into this heauenly Canaan which floweth with a large streame of farre greater blessings then milke and honey euen with a flood of pleasures which are at Gods right hand for euermore If the Lord so dearely loue Iob. 17. 21 24. vs then he will delight in our company and where he is there we shall be also 1. Iob. 3. 2. For where should the children bee but in their fathers family Where should the Bride be but with her Bridegroome who take their chiefe pleasure in the mutuall fruition of one anothers loue The which high and holy priuiledge is a most effectuall reason to make vs diligent in all the duties of Gods seruice which assureth vs that we are in this loue and liking with God vpon which dependeth our eternall happinesse For if men thinke it such an high prerogatiue to bee the fauourites of great Princes that they think all paines and seruice too little which may endeare them to their loue because this alone intitleth them to all other benefits of honours riches and pleasures which a kingdome can yeeld vnto them then with what cheerefulnesse should wee performe all holy duties of Gods seruice which assure vs that wee shall be and are his speciall Fauourites who hath heauen and earth at his disposing with all the rich treasures and ioyfull pleasures contained in them in the assurance whereof our Sauiour telleth vs that wee haue much more cause to reioyce Luk. 10. 20. 1. Pet. 1. 8. then in the gift of miracles or that the foule spirits are subdued vnto vs §. Sect. 3 That God watcheth ouer the godly with his special prouidence and the benefits of this priuiledge The second priuiledge which God vouchsafeth vnto all those that leade a godly life is that louing them with this fatherly loue he watcheth ouer them with his prouidence to conferre vpon them all manner of good For howsoeuer all things in heauen and earth are subiect to this all-seeing and all-ruling prouidence yet after a more speciall manner he watcheth ouer those that feare him as his owne peculiar people and though his power and presence extend to all the world like the power of a King vnto his whole Dominions yet he is heereby chiefly beneficiall to those that feare and serue him as being of his owne family yea his adopted children in Iesus Christ Thus the Psalmist saith that the eyes of the Lord are vpon the Psal 34. 15.
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
which men so eagerly hunt after yet alas what inestimable losse is in this purchase for as our Sauiour speaketh What will it profit vs to gaine the whole world and lose our owne soules Mark 8. 36. CAP. VIII Of the impediments of a godly life which arise from scandals and offences §. Sect. 1 The first scandall arising from the prosperity of the wicked ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse both in respect of their iudgement and affections their words and actions Now we are to intreate of such as arise from scandals and offences which they commonly cast in our way as stumbling blockes to discourage vs in the course of Christianity The first whereof is the flourishing estate of wicked worldlings who prosper in their sinfull courses and abound in riches honours and pleasures as though they were highly in Gods fauour and were approoued of him in all their courses seeing they inioy aboue all others so many testimonies of his loue and exceed all other men in outward blessings And this the wise Salomon obserued in his time There is saith he a vanity which is done vpon the earth that there Eccles 8. 14. 9. 1 2. be iust men to whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity This was it which had almost made holy Dauids foot to slip to offend against the generation of Gods children and to Psal 73. 2 3 13 15. conclude that he had clensed his heart and washed his hands in innocencie in vaine when hee obserued the great prosperity of the wicked and how they thriued in all their courses This brought Ieremy to a stand and made him so bold as to reason the matter with God concerning the administration of his righteous Iudgements Wherefore saith he doth the way of Ier. 12. 1 2. the wicked prosper wherefore are all they happy that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring foorth fruit Thou art neere in their mouth and farre from their reynes But this impediment we shall easily remooue if with Dauid wee will goe into Gods Sanctuary for there we shall vnderstand their end namely that God hath set them in slippery places from which he casteth them Psal 73. 17 18. dwone into destruction And this truth we may confirme vnto our selues not only by our owne dayly obseruation but also by the experience of the faithful who haue gone before vs and haue raysed vp their hearts with comfort after that they had stumbled at this stone of offence I haue seene saith Dauid the wicked in great power and spreading himselfe Psal 37. 35 36 37. like a greene Bay tree Yet he passed away and lo he was not yea I sought him but he could not be found And contrariwise Marke the perfect man and behold the vpright for howsoeuer his beginnings may be embittered with afflictions yet the end of that man is peace But the transgressours shall be destroyed together and the end of the wicked shall be cut off So out of his wise experience Salomon thus concludeth Though a sinner doe euill an hundred times and his dayes be prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God Againe let vs consider that the wicked in this life haue with Diues all their good the Luk. 16. 25. which through their abuse turneth to their great euill fatting them for the day of slaughter and seruing vnto them as occasions and instruments of sinne doe but increase their fearefull condemnation Let vs remember that they haue their portion in this life hauing their Psal 17. 14. bellies filled with Gods hid treasure and no further ioy remayneth vnto them but this which is so mutable and momentany whereas the Lord hath farre better things in store for his owne children and seruants euen permanent riches and honours and pleasures at his owne right hand for euer-more And therefore we neede not to enuie the happinesse of these slaues nor to be discouraged in the seruice of our heauenly Father though for the present they haue more to spend in their riotous courses then we seeing though in the time of our non-age he giueth vnto vs but some short allowance because through childish folly wee are apt to abuse greater plenty and to accompany them in the same excesse yet he reserueth better things in store for vs euen our heauenly inheritance glorie without disgrace riches and treasures which fade not and rauishing delights which shall continue for euermore §. Sect. 2 The second scandall arising from iudgement deferred The second scandall and offence is that delay which God seemeth to make in the administration of his Iudgements and dispensation of his benefits and rewards For first when wicked men multiply their sinnes and yet escape deserued punishment they begin to doubt whether there be any prouidence and so let the reines loose to all manner of wickednesse According to that of the Preacher Because Eccl. 8. 11. sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill And Gods children likewise stumble at this stone of offence being tempted to thinke that there is no gaine in godlinesse and little profit in being more diligent then others in the duties of Gods seruice when as they obserue that there is in respect of outward things no assurance of loue or hatred nor any difference betweene one and another seeing all things come Eccl. 9. 1 2. alike to all and there is one euent to the righteous and the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath But this tentation stumbling blocke I haue before remoued only let vs remember that Gods Iudgements like himselfe are eternall that he giueth such rewards to the godly inflicteth such punishments vpon the wicked as are endlesse and euerlasting In which respect a thousand yeeres are with God but as one day as the Apostle 2. Pet. 3. 8. speaketh and the benefits and afflictions of the longest liuer nothing in comparison of future ioyes and miseries And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses seeing it shall soone haue an end and bring with it endlesse punishments Neither should the longest and greatest afflictions discourage vs in the duties of a godly
duties of a godly life to seeme vnto vs by fits more difficult and wearisome Yea if wee rest vpon our owne strength and abilities the infirmities and corruptions which we shall discouer will be notable discouragements to hinder vs in the wayes of godlinesse and like children which presume to goe alone when they haue onely strength to walke as they are led in their fathers hand we shall by receiuing many falls and knocks be so daunted and dismayed that we shall be afraid to set a foot forward in the duties of Christianity as farre exceeding our abilities of performance Whereas if seeing our frailties and infirmities we take occasion thereby to deny our selues and our owne strength and wholly distrust the weake reede of our owne free wills as being vtterly insufficient to stay and vphold vs in our Christian course And contrariwise altogether rely vpon Gods power and promises and acknowledge that his grace is sufficient when we most see and bewayle our owne weakenesse and impotencie wee shall heereby receiue no discouragement 2. Cor. 12. 9. but goe on cheerefully in all holy duties of his seruice For when wee are most blinde and ignorant this grace of God will bee all-sufficient to inlighten vs when wee are most weake and feeble it will confirme and strengthen vs when wee most distaste the duties of Christianity as being bitter and vnpleasant to our corrupted nature it will by changing and renuing it make them to become easie and pleasant and as wee see in the example of Dauid sweeter vnto our mouthes then the hony and the honey combe When wee feele the flesh rebelling and Psal 19. 9 10. lusting against the Spirit it will mortifie and subdue it And when our tumultuous passions and inordinate affections doe rage in vs striuing to carry vs with headlong fury from the seruice of God to the seruice of Satan the world and our owne vnruly lusts it will powerfully purge away their corruption rectifie their disorder and make them become seruiceable to the spirituall part like wild beasts which being in their owne nature fierce and cruell and ready to deuoure or teare vs in pieces when they are mastred and tamed become helpefull and commodious for diuers vses And thus the grace of God sanctifieth our loue and weaning it from worldly vanities fixeth it vpon spirituall and heauenly things Thus it changeth our choller into zeale our hatred of good things into the hatred of that which is euill our worldly sorrow into repentant griefe for sinne our carnall ioy into spirituall reioycing in the assurance of Gods fauour and our desperate boldnesse and audaciousnesse into Christian courage and magnanimous resolution which will inable vs valiantly to oppose and ouercome all difficulties which would discourage and hinder vs in the profession and practice of true godlinesse So that the difficultie of Christian duties compared with our owne frailties and infirmities will not discourage vs if wee doe not seuer the Law from the Gospel looking onely vpon that obedience which it requireth and not vnto that grace of God which the Gospell promiseth and which he purposely bestoweth vpon vs that thereby we may be enabled to performe that which he commandeth But rather the sight and sense of our owne weakenesse will but make vs cling the faster to the firme pillar of our strength and to flee vnto him in our earnest effectuall prayers desiring him to command what he will if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth §. Sect. 2 That a godly life is made easie through the power of God the Father assisting vs. Secondly the duties of a godly life which are so difficult in respect of our frailty and corruption become easie and familiar vnto vs not onely in respect of this grace whereby our natures are changed and renewed but also in respect of those fresh supplies which wee daily haue from God himselfe euen the Father Sonne and holy Spirit For first God the Father doeth not content himselfe to haue regenerated vs and renewed our nature and so to leaue vs but hee daily repaireth our decayed strength hee doeth not onely infuse some spirituall graces into vs and so leaue vs to be vpheld by their inherent strength but hee still standeth by vs and continually assisteth vs by his power and prouidence out of his rich Treasury supplying what is wanting strengthening vs when wee are ready to faint raysing vs when wee slip and fall repairing his graces with new supplies when they are spent and wasted and as it were re-inforcing his spirituall Bands and Troupes when as they are enfeebled and wearied in the conflict of tentations Hee not onely commandeth the duties of his seruice but also that wee may bee both incouraged and inabled to doe them hee promiseth his assistance and that hee will ioyne with vs supplying by his all-sufficient power what is wanting through our weakenesse Thus hee willeth vs to a Joel 2. 12. repent and turne vnto him and b Jer. 31. 18. worketh also this conuersion and repentance exhorteth vs to c Jer. 4. 4. circumcize our hearts and withall d Deut. 30. 6. promiseth that hee will circumcize them inioyneth vs to e Deut. 10. 12. loue and feare him and f Rom. 5. ◠sheadeth abroad his loue in our hearts by his holy Spirit whereby hee inflameth them with loue towards him and g Ier. 32. 40. putteth his feare into them that wee dare not depart from him by doing wilfully any thing that is displeasing in his sight Though then wee bee naturally barren in the fruits of new obedience yet this must not discourage vs seeing the Lord hath promised that hee will make vs trees of righteousnesse planted by his owne Esa 61. 3. Psal 1. 3. right hand which shall bring foorth fruit in due season like trees planted by the riuers of waters and that he will powre the sweet dewes of his grace vpon him that is thirsty and floods vpon the dry ground If we be feeble Esa 44. 3 4. and weake in our owne strength yet the Lord himselfe will strengthen and incourage vs in euery good worke by his gracious presence saying Feare thou not for I am with thee be not dismaid for I am thy God Esa 41. 10 11 14. I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee When wee finde and feele our faintnes and feeblenes in holy duties let not this make vs to desist giue them ouer as impossible to bee atchieued but let vs remember that the euerlasting God the Lord the Creatour of the ends of the earth fainteth not neither Esa 40. 28 29 30 31. is weary who giueth power to the faint and to them that haue no might increaseth strength So that
may be reclaimed from going on still in this erroneous and tedious course and that others may not be discouraged by their example from resoluing to lead a godly life let vs know that there is no ioy comparable vnto that which is or ought to be in Christians that desire to serue and please God in their holy conuersation For if as Bernard hath Oblatus siquidem Isaac sanctificatus est non mactatus Non Isaac sed aries morietur non peribit tibi laetitia sed contumacia c. Bernard sermo de verbis Petri Ecce nos reliquimus omnia excellently obserued wee can be content with Abraham in faith and obedience towards God to offer and sacrifice our Isaac First our laughter and ioy it shall onely be sanctified but not slaughtred and killed Thy Isaac shall not die nor thy mirth perish but the Ram only that is the peruersnesse and prophanenesse of thy pleasure and ioy which endeth alwayes in griefe and anxiety Isaac thy ioy shall not die as thou supposest but shall surely liue onely it shall be lifted aloft vpon the Altar and vpon the wood that thy ioy may be holy and heauenly sublime and lofty not in the flesh and things beneath but in spirituall things in the crosse of Christ those high and holy priuiledges which we haue through him For howsoeuer Christians in their first conuersion and humiliation chiefely act the part of sorrow heauines in the sight and sense of their manifold and haynous sinnes and shead teares of bitter griefe looking vpon him whom they haue pierced yet being Zach. 12. 10. Rom. 5. 1 3. iustified by faith hauing peace with God in assurance of his mercy and remission of their sins they triumph with ioy euen in their afflictions and tribulations and though they sow in teares yet they reape in ioy though they haue a dropping and sorrowfull seed-time yet their haruest which yeeldeth vnto them a fruitfull crop of sauing graces which yet are but the first fruits of their succeeding ioy and heauenly happines is full of mirth gladnes So that with Dauid they reioyce Psal 4. 7. more in the bright beames of Gods gracious countenance shining vpon them then worldlings doe or can doe when their corne and wine is increased And though they be in respect of their afflicted estate As sorrowfull yet they are alwaies reioycing as the Apostle speaketh because 2. Cor. 6. 10. they know that all things euen crosses and calamities themselues worke together for their good The which will more manifestly appeare if we a little further consider the testimonies and examples of holy Scripture For the Psalmist telleth vs that the voyce of reioycing and Psal 118. 15. saluation is in the Tabernacles of the righteous And Salomon speaking of Wisdome which consisteth in the sauing knowledge of God and his truth and the practice of it in all holy and religious duties saith that her wayes are wayes of pleasantnesse and all her paths are peace So Dauid saith Pro. 3. 17. of the Church and children of God the liuely members of it That Psal 36. 8. they should be abundantly satisfied with the fatnesse of his house and that he would make them drinke of the riuers of his pleasure Our Sauiour also promiseth vnto the Disciples and in them to all the faithfull that he Iob. 16. 22. would giue them such a permanent ioy as no man should be able to take it from them And finally the Apostle setteth it downe not as a common gift but as a speciall fruit of the Spirit not drooping sorrow and disconsolate heauinesse but ioy and peace And this also appeareth Gal. 5. 22. by the examples of the holy men of God recorded in the Scriptures Thus Dauid saith My soule shall bee ioyfull in the Lord it shall reioyce Psal 35. 9. in his saluation Neither did he onely thus reioyce in the testimonies of Gods fauour and conquest of his enemies but also in his obedience and keeping of Gods Law I haue reioyced in the way of thy Psal 119. 14 16. testimonies as much as in all riches I will delight my selfe in thy Statutes I will not forget thy Word And againe I delight to doe thy will O my God Psal 40. 8. yea thy Law is within mine heart Thus the Apostles reioyced euen in Act. 5. 41. their persecutions because they were thought worthy to suffer for Christs sake and Paul and Silas when as their backes were torne Act. 16. with sore stripes and their feete locked in the Stockes Thus the Apostle found matter enough to glorie in through Iesus Christ in things Rom. 15. 17. pertayning to God And tasted such vnspeakeable ioy in the knowledge of Christ and him crucified that he disclaymeth all other Gal. 6. 14. ioy And else-where he professeth that he had no scant measure of this sweet delight but that he was filled with comfort and was exceeding 2. Cor. 7. 4. ioyfull euen in all his tribulations Neither is this ioy whereof I speake in which the Christian exceedeth all other men sensuall and carnall in the pleasures of sinne and the fruition of earthly vanities not in rioting and reuelling in swilling and drinking dicing and carding vaine dalliance and good fellowship chambring and wantonnesse for such Eccles 2 1 2. pleasure he accounteth vanity and such mirth madnesse and chuseth rather to goe into the house of mourning then into the house of such feasting reioycing because such ioy laughter is but short and momentany like the crackling of thornes vnder a pot and alwaies endeth in Eccles 7. 2 6. sorrow and anxiety It is not in mad mirth and in sinfull and vnlawfull delights for Christian charity reioyceth not in iniquity but reioyceth in the 1. Cor. 13. 6. truth and this ioy is alwayes ioyned with righteousnes and the peace of a Rom. 14. 17. good conscience in which the Kingdome of God consisteth For being subiects of Christs Kingdome such as it is such also is their ioy but his Kingdome is not of this world but spirituall heauenly and therefore their ioy and reioycing is likewise of the same nature And howsoeuer Gods children may and ought to reioyce euen in his temporary blessings as they are testimonies of their heauenly Fathers loue and also in honest sports and recreations of which I haue before spoken wherby they are fitted for higher duties as musicke shooting hunting hawking and such like those cautions before set downe being duely obserued yea howsoeuer in these respects they haue greater more iust cause of ioy and reioycing then any worldling because these are but vsurpers who haue a fearefull account to make of their intrusion whereas the other haue their right restored vnto them by Iesus Christ yet these are not the chiefe ioyes which they rest vpon as being in cōparison dull and heartlesse cold and comfortlesse only they vse them for the
continuall labour that they haue no leysure for the duties of a godly life §. Sect. 1 That Gods Commandements bind vnto obedience both poore and rich THe seuenth obiection is made by those who are afflicted with pouerty and cannot without much labour and great paines procure necessaries for the sustayning of their owne liues and those that depend vpon them O say they we are so miserably poore that vnlesse we spend our whole time in the workes of our callings we cannot get such a small competency as is sufficient to hold life and soule together nor food and clothing for our selues wiues children and families which we must prouide for vnlesse we would be worse then Infidels being bound so to doe both by the Law of God and nature And therefore hauing no spare time to spend in Religious duties we hope that God will haue vs excused and not impute the fault vnto vs but to our pouerty which necessarily constraineth vs to neglect the duties of his seruice which if wee had time and leisure like other men wee would willingly performe To which I answer first that the Law and commandements of God are giuen indefinitely and generally vnto all men the poore as well as the rich and tie all sorts of men equally and indifferently vnto obedience without any exemption or toleration granted to any state and condition Otherwise if such excuses might passe for current pay none would want pretences to slip their necks out of the yoke of obedience seeing prosperity and plenty as well as aduersity and penurie doe not want their seuerall imployments and distractions enow to hinder vs from the duties of Gods seruice if at least we will yeeld and giue way vnto them Secondly I answer that the state of pouertie being sanctified vnto vs is much more fit for the duties of Gods seruice then that which floweth with plentie and abundance as being lesse subiect to many potent vices and corruptions which hinder vs in them as pride and selfe-loue wrath and insolencie sloth and idlenesse intemperance insobriety and many others §. Sect. 2 That pouerty hindreth not Gods graces in vs but rather furthereth them Thirdly pouerty doth not hinder any of Gods graces in vs Yea through Gods blessing doth much further and increase them as meekenesse humility patience temperance sobriety watchfulnesse in prayer Yea it doth not make vs lesse fit for any either in respect of the graces themselues or the practice and exercise of them for sauing graces are not bought for money nor lost for want of coyne to purchase them but are the gifts of God which he giueth freely without respect of persons to poore and rich if they hunger and thirst after them according to that gracious call Ho euery one that thirsteth come yee to the waters and he that hath no money come yee buy and Esay 51. 1. eate yea come buy wine and milke without money and without price So our Sauiour Christ If any man thirst let him come vnto mee and drinke Joh. 7. 37 38 39. he that beleeueth on mee as the Scripture hath said out of his belly shall flow riuers of liuing water that is the sauing graces of his sanctifying Spirit as he expoundeth it in the words following Neither doth pouertie hinder the Spirituall exercise of any grace in our outward practice no not Christian bounty and beneficence which God measureth not by the greatnesse of the gift but the obedience and liberality of the giuer For if a man hath a willing minde hee is accepted 2. Cor. 8. 12. according to that which hee hath and not according to that which hee hath not as in this particular case the Apostle speaketh The which our Sauiour euidently sheweth in the example of the poore yet liberall widdow whose two mites being all her wealth was esteemed the greatest gift that was cast into the Treasurie Much lesse doth pouertie hinder vs in the duties of Gods seruice which seeing they are to bee performed not with outward pompe but in Spirit and Truth neede not the helpe of money and riches to further Ioh. 4. 24. vs in them And this the examples of all Gods Saints who haue liued in former ages doe euidently shew vnto whom pouertie was no impediment to hinder them from performing vnto God any dutie of his seruice For the poore Fishermen were no lesse diligent in all religious duties then the wealthy Patriarches poore Lazarus then rich Abraham Amos an heard-man then Esayas of the Kings stocke Paul a poore Tent-maker then Dauid a rich King yea our Sauiour Christ himselfe as hee exceeded all others in pouerty liuing vpon almes and not hauing a place of his owne Luk. 9. 58. where to lay his head so hee exceeded all men that euer liued in piety and in the practice of all Religious duties belonging to a godly life §. Sect. 3 That the more poore we are the more earnest we should be in Gods seruice Fourthly I answer that the more poore wee are in our outward estate the more intentiue and diligent should wee be in the seruice of 1. Tim. 6. 6. God and all religious exercises that being defectiue in earthly blessings wee may be made rich in all spirituall and sauing graces and that wanting with Peter and Iohn siluer and gold wee may with them exceede in Godlinesse which is the chiefest Gaine and bringeth with it the greatest contentment Finally that hauing no other patrimony in lands and houses wherein we might delight our selues wee doe make Gods testimonies to be our heritage for euer and the verie reioycing Psal 119. 111. of our hearts Fifthly seeing the whole earth and all therein is is the Lords and at his disposing to whom he pleaseth and it is his blessing alone which maketh rich therefore the more poore wee Psal 24. 1. are the more painefull and diligent should we be in all duties of his seruice that he may so blesse our labours and prosper our handy-worke as that it may be an effectuall meanes seruing his prouidence for procuring some sufficiency of these temporall benefits Thus Dauid acknowledged that it was the Lord whom he serued Psal 23. 5. that had furnished his table That it is he who giueth vnto all their Psal 145. 15 16. meate in due season and by opening his hand doth satisfie the desire of euery liuing thing That except the Lord build the house they labour Psal 127. 1 2. in vaine that build it except the Lord keepe the Citie the watchman waketh but in vaine And that it is in vaine for vs to rise vp early to sit vp late and to eate the bread of sorrowes vnlesse the Lord doe blesse our labours as the experience of many in all times plainely sheweth whose carking care and restlesse labours will not affoord them such necessaries as are cast vpon others with little paynes It is the Lord as 1. Sam. 2. 7 8. Hanna professeth who maketh poore and maketh rich
bringeth low and lifteth vp Hee rayseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the Crowne of glory It is the blessing of the Lord that maketh rich and addeth Pro. 10. 22. no sorrow with it as the Wise man speaketh and it is his powerfull Word by which wee liue and not by bread onely as himselfe teacheth vs. Deut. 8. 3. Matth. 4. 4. And therefore let vs not thinke that by neglecting Gods seruice we shall thriue the better or that we shall haue the more liberall wages because we are slothfull in doing his worke and spend our whole time and strength about our owne §. Sect. 4 That if being poore we carefully serue God we may securely cast our selues vpon his gracious prouidence and expect him to be our reward Sixthly though wee be poore and haue nothing to sustaine vs and our charge but what wee earne with our dayly and painefull labour yet if wee doe not wholy addict our selues to the world but allot seasonable times to Gods worship and seruice we shall not be the neerer to want and penury yea rather laying aside all carking care wee may securely cast our selues with full affiance vpon his prouidence and promises and expect such a blessing vpon the labours of our hands performed in due place and time as that neither we nor those that belong vnto vs shal want food conuenient nor any other thing that is good For if the Lord be so gracious and bountiful that he prouideth for strangers who serue Satan and their own lusts how can we imagine that he will suffer those of his owne family who spare time from their necessary imployments that they may doe him faithfull seruice to want and pine for hunger If his prouidence extendeth to the Fowles Mat. 6. 26 28. of heauen and the beasts of the field to feed them without their care and if hee clotheth the Lillies of the field without their labour how will he not take greater care for vs that are his houshold seruants and adopted children who moderately vse our best studie and indeuour to serue his prouidence in prouiding things necessary but so in the meane time as that wee will by borrowing some time from the works of our callings rather indanger our selues to want then we will bee wanting vnto him in spirituall duties of his seruice Let vs then as the Apostle exhorteth bee carefull for nothing but resting vpon his Phil. 4. 6. care and prouidence with firme affiance let vs in all our necessities by prayer and supplication with thankesgiuing make our requests knowne vnto God For the Lord hath bound himselfe freely by many gracious promises that if casting off all carking care we trust in him and serue him in the duties of piety and righteousnesse hee will prouide for vs what wee stand in need of and will not suffer vs to want any thing that is good So the Psalmist Trust in the Lord and do good so shalt thou dwell in the land Psal 37. 3 5. Pro. 16. 3. Psal 34. 9 10. and verily thou shalt bee fed Commit thy way vnto the Lord trust also in him and hee shall bring it to passe O feare the Lord ye his Saints for there is no want to them that feare him The young Lyons doe lacke and suffer hunger but they that seeke the Lord shall not want any good things So the Wise man telleth vs that the Lord will not suffer the soule of the righteous to famish but hee Pro. 10. 3. casteth away the substance of the wicked The which Dauid saw confirmed in his owne experience hauing not obserued in all his time from his youth to old age that the righteous had beene at any time forsaken or Psal 37. 25. their seede begging their bread And thus the Apostle Peter exhorteth vs to cast all our care vpon the Lord for he careth for vs. The which promises 1. Pet. 5. 7. the Apostle to the Hebrewes layeth as a ground of his disswasion from couetousnesse and discontent Let your conuersation saith hee be without couetousnesse and be content with such things as ye haue for he hath said Heb. 13. 5. I will not leaue thee nor forsake thee Seuenthly if wee deuote our selues vnto Gods seruice loue as it beseemeth his children in holy obedience allotting time conuenient to religious duties the Lord himselfe will be our wages and exceeding great reward and he that is God all-sufficient Gen. 15. 1. Chap. 17. 1. Deus mihi sufficit etiamsi caetera cuncta ferat alius Gregor Nazian Cygn Carmin lib. Nimis auarus est cui Deus non sufficit in the absence of all earthly helpes and meanes will be our portion and inheritance which whoso inioy can want nothing And this argument the Lord vseth to incourage Abraham to serue him Feare not Abraham I am thy shield and thine exceeding great reward And againe I am the almighty or all-sufficient God walke before me and be thou vpright And therefore let vs say with one of the Ancients God alone sufficeth mee although who so will take all things else besides him for hee is too couetous whom God cannot satisfie Eightly if we be diligent in Gods seruice though wee haue not so much as others yet that little wee haue as before I shewed is much better then their great riches and reuenewes who neglect it According to that of the Wise man Better is a little with righteousnesse then great reuenewes without Pro. 16. 8. 28. 6. 15. 16 right Better is the poore that walketh in his vprightnesse then hee that is peruerse in his waies though he bee rich And Better is a little with the feare of the Lord then great treasures and trouble therewith For as the Psalmist saith The Lord knoweth the dayes of the vpright and their inheritance shall be for Psal 37. 18 19. euer they shall not bee ashamed in the euill time and in the dayes of famine they shall be satisfyed c. Againe that little which the righteous haue that feare and serue God is better then the abundance of the wicked who serue the world and their owne lusts because that godlinesse which is ioyned with it is the greatest gaine and in the lowest estate 1. Tim. 6. 6. bringeth contentation which is a Iewell of such value that it is aboue the purchase of all earthly riches and cannot bee bought with the price of a monarchy According to that of the Wise man The righteous eateth to the satisfying of his soule though his commons bee neuer so Pro. 13. 25. short but the belly of the wicked shall want euen when he sitteth at his full furnished table For when his appetite is satisfyed he is not satisfyed because he wanteth an appetite §. Sect. 5 That the obiection of pouerty is but a friuolous and false excuse Finally let all those
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
the hearing of the Word Musicke merry Companie and making themselues drunke with carnall and worldly pleasures and delights or if they acknowledge Gods voyce they harden their hearts against it with Herod and betake Mar. 6. 19. themselues to sleepe still in their beloued sinnes or with the secure Iewes they inioyne silence to Gods Prophets that they may sleepe still and not be disturbed in their rest or with Foelix they desire to be Act. 24. 25. respited till they haue better leisure not being as yet willing to bee awakned but saying with the Sluggard in the Prouerbs Yet a little Pro. 6. 10. more sleepe a little more slumber and a little more folding of the hands together till at last their Lethargie haue as deeply seazed vpon them as euer it had done before But the securitie of the faithfull bringeth them onely into a spirituall slumber in which they partly sleepe and partly wake so as they may say with the Spouse in the Canticles I sleepe but my heart waketh It causeth them not to lye downe quietly Cant. 5. 2. on the bed of rest but onely as they are sitting vp to nod and take a short nap and one while drowsinesse preuayling they nod and sinke downe the head and soone after rowze vp themselues againe and awake out of their slumber Neither are they so much ouer-taken but that euery small cause and noyse will recouer them out of their sleepe and make them start vp as the sound of Gods Word rebuking their sloth the admonitions and exhortations of their friends afflictions and such like Their senses are not benummed and stupified and so vtterly disabled to execute their functions but onely dulled and blunted And therefore with the Spouse they heare the voyce of Christ their Beloued they acknowledge it and are able to put a difference betweene it and the voyce of a Stranger they are affected with it and haue a desire to be more and more awakned by it that they may heare Cant. 5. 2 3 4. it with more reuerence and attention They are not with carnall worldlings ordinarily so soundly asleepe as that they know not of it and so like them dreame that they are waking and exercised as they ought in all Christian imployments but haue a sense and feeling of their drowsinesse know that their imaginations are deluded with vaine dreames and can complayne of them and not onely desire to shake off their drowsinesse and to be throughly awakned but also vse Quare vitia sua nemo confitetur quia etiam nunc in illis est Somnium narrare vigilantis est vitia sua consiteri sanitatis indicium est c. Senec. Epist 54. the meanes which God hath sanctified for this purpose All which doe shew that they are more awake then asleepe for it is the action of wakefulnesse to feele our drowsinesse and not the sleeper but he that waketh is able to tell his dreame yea finding themselues vnable to hold vp their heads and shake off their drowfinesse they craue the helpe of those who are more watchfull and desire that they will stirre and rowze them vp with their admonitions and exhortations but especially they complayne of their spirituall sloth vnto the Lord and desire him to quicken their deadnesse and to free them from this slumber Esa 63. 17. of securitie by putting into their hearts his true feare Whereby it appeareth that the deepe sleepe of securitie cannot ordinarily seaze vpon them because they desire and labour to shake it off and to this end stirre vp the Graces of God in them as also because the vapours of carnall corruption are not so grosse in them as in the vnregenerate but somewhat rarified with the beames of Gods Spirit and so more easily dispelled with the warmth of Gods sauing Graces especially the true feare of God Or if through too much sloth and negligence they bee ouer-taken with it yet it is not in them a Lethargie which bringeth death as it is in wicked men but onely a sleepe wherein though there be for a time a cessation of vitall functions and actions yet diuers infallible signes of life remayne as the pulse breathing and naturall heate For the Christian in this sleepe of securitie breatheth out some holy desires of being awakned and not onely vttereth in his words his profession of godlinesse and by his speech discouereth that he is a Citizen of the heauenly Canaan but also approueth his profession by his practise so that by feeling the pulse and motion of the vitall spirits in his hand it is easie to ghesse at the holy Affections of his heart And euen in this sleepe the Spirit of God is not idle in him but like the vitall heate is still in working and neuer ceaseth to consume and dissipate the grosse vapours of carnall corruption till being vanished the Christian awakneth as a man out of sleepe that is more fresh and vigorous then before being now willing to redeeme his time lost through negligence and sloth by being more watchfull diligent and zealous in the performance of all Christian duties §. 5 Another difference in their effects So that hence also appeareth another difference betweene the carnall securitie of Worldlings and that which is incident to Gods Children seeing that vtterly disableth them to the performance of all good duties euen as a man that is dead or in a deepe sleepe of Lethargie is vtterly vnable to doe the actions of the Liuing yea it causeth them to abhorre them as irkesome and troublesome but this onely worketh a temporarie neglect of such duties as they afterwards performe with so much the more care and diligence after they are recouered out of this sleepe of securitie That causeth Worldlings to hate and abhorre the meanes whereby they might be recouered out of their Lethargie because they are in loue with their disease as the consideration of Gods Iustice Power Goodnesse and the rest of those Attributes which serue to implant Gods feare in our hearts the hearing of the Word Prayer and such other helps of which wee shall speake hereafter but the other which is in the Christian being sensible and discerned by him doth worke in his heart an hatred of it a desire to be freed from it and an indeauour in the vse of all good meanes where by his desire may be satisfied §. 6 That they differ in respect of the subiect Thirdly they differ in respect of their subiect for the carnall securitie of the vnregenerate possesseth the whole heart but this of the faithfull onely that part which remayneth vnregenerate and at the same time the true feare of God keepeth possession of the regenerate part continually making warre against carnall securitie vntill in the end it haue gotten the victorie subdued it and driuen it out of its strong hold §. 7 That they differ in their properties Fourthly they differ in their properties for the carnall securitie of Worldlings is vnsensible and in the