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
duties which they command and committing the sinnes which they forbid Whereof I shall not need heere to set downe the particulars according to which triall is to bee made seeing I haue done it already in the former part of this Treatise vnto which I referre the Reader who desireth to make vse of it for this purpose Only let vs know that the Law of God being a most perfect abstract of his will doth containe in it all vertues which he commandeth and vices which he forbiddeth and though it be briefe in words yet as Dauid saith it is in the sense and meaning exceeding Psal 119. 96. large And therefore when we goe to examine our selues according vnto it we must not looke so much to the bare words of euery Commandement as to their sense being inlarged according to the rules of extention which are grounded vpon the Scriptures and euen vpon reason and common equity As first where any vice or sinne is forbidden there the contrary vertue or duty is commanded and contrariwise Secondly where one particular vice is forbidden or duty commanded there all vices or duties of the same nature and kinde are forbidden or commanded as our Sauiour hath taught vs in his exposition of the Law Thirdly Mat. 5. 21 22 the Law being perfect doth require perfect obedience of the whole man and euery part inward and outward soule and body so also whole obedience vnto all and euery Commandement for hee that breaketh one of Iam. 2. 10. them is guilty of all and not onely that our obedience bee whole and totall in respect of the parts but also in respect of degrees that it bee in that perfection which this perfect Law requireth Fourthly the Law being spirituall and hauing a spirituall sense and power doth binde not Rom. 7. 14. onely the outward man to externall obedience but also the soule and secret thoughts the heart and conscience Yea the first and last Commandements haue a large extent aboue all the rest reaching euen to our thoughts and first motions which haue not the consent of will ioyned with them Fifthly where any vertue or vice is commanded or forbidden there also all the meanes and occasions are commanded or forbidden Sixthly where any duty is commanded or vice forbidden there also the signes of them both are also inioyned or prohibited for wee must haue a good conscience both before God and also before men and auoyd not Act. 24. 16. onely the euill it selfe but also all appearance of it And lastly the common rule of charity binding vs to loue our neighbours as our selues and that God may be glorified in their obedience as well as our owne the Law of God requireth that wee should not onely obserue all that is contriued Psal 119. 139. in it our selues but also prouide as much as in vs lyeth that it bee likewise obserued by our neighbours yea euen by our enemies §. Sect. 5 How we must aggrauate our sins in respect of circumstances And if by helpe of these rules we inlarge the Law of God according to the true sense and meaning of it and examine our selues answerably in all the duties which it commandeth and all the vices and sinnes which it forbiddeth we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them vnto which when we haue in some measure attained we must then further examine our selues how often and innumerable times we haue reiterated and multiplyed the same sinnes against euery of Gods Commandements in thought word and deed And then wee shall plainely see that our sinnes in number exceed the haires of our head and the starres of heauen Which when we haue done we must in the next place consider how haynous they haue many of them beene in respect of their quality and degree Where we are carefully to take heed that we doe not as corrupt nature pride and selfe-loue perswade the most excuse minse and extenuate our sinnes but that wee looke vpon them in their naturall vglinesse and outragiousnesse and aggrauate them by all their circumstances of persons manner time place and the meanes which God hath giuen vs to preserue vs from committing them or of raising vs out of them by repentance As that wee haue thus and thus sinned not onely when wee were the vassals of Satan vncalled and vnregenerate with full consent of will and with all delight and cheerefulnesse but since wee were called regenerate and inlightened by Gods Spirit and since we haue giuen our names to Christ and professed our selues to be his seruants we haue oftentimes done seruice vnto Satan his arch-enemy by committing many sinnes not onely through frailty and infirmity either through ignorance or because we were taken vpon the sudden and at vnawares but oftentimes wittingly and willingly against knowledge and conscience yea sometime wilfully being transported with the violence of our carnall lusts and passions and as it were with an high hand against God That we haue thus sinned not onely in secret committing that wickednesse in Gods presence which wee would haue forborne in the presence of a mortall man but also openly and scandalously to the dishonour of God and slander of our profession That wee haue not seldome falne into these sinnes but often and many times yea euen after that we haue repented of them and haue resolued vowed and promised that we would leaue and forsake them That we haue committed these sinnes not against an enemy a stranger or one of meane condition like vnto our selues but against God omnipotent in power and glorious in Maiesty and vnto vs so infinite in grace and mercy that with all other blessings which we inioy or hope for he hath giuen the Sonne of his loue vnto vs and for vs that he might by his death worke that great worke of our Redemption and giue vnto vs life and happinesse who were the slaues of Satan dead in our sinnes enemies to God and our owne good and the children of wrath as well as others That we haue not by strong inducements beene drawne to offend so great and gracious a God but for meere trifles and the contemptible wages of worldly vanities That wee haue committed these sinnes being the members of Iesus Christ our Head and so as much as in vs did lie haue defiled him with the taint of our sinnes and drawne him as much as we could into communion with vs in our wickednesse that shed his precious blood to purge and purifie vs that we might be holy and without all blemish of sinfull pollution That we haue by our sinnes grieued the good Spirit in vs vexing him who is our Comforter by quenching his good motions and obeying the suggestions of Satan and the lusts of our sinfull flesh That we haue thus sinned and hauing falne haue lien in our sinnes without repentance notwithstanding the plentifull meanes which God hath granted of grace and sanctification As the
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
required 152 3 Of outward duties respecting the person of our neighbours 152 4 Of the duties which wee owe to our neighbours soule 153 5 Of duties belonging to our owne persons 153 CAP. XIII Of the duties required in the seuenth eighth ninth and tenth Commandements 154 Sect. 1 Of the summe of the seuenth Commandement The duties which it inioyneth and vices which it forbiddeth 154 2 The meanes of preseruing chastity 155 3 Of duties required in the right getting of our goods 156 4 Of the duties respecting the right vse of our goods 157 5 Of the ninth Commandement and of that truth which is required in it 158 6 Of the preseruation of our neighbours good name and the meanes of it respecting our inward disposition 158 7 Other duties respecting outward profession 159 8 Of the preseruing our owne good name 159 9 Of the tenth Commandement and what is required in it to wit originall righteousnesse and spirituall concupiscence 160 10 Of the Spirit lusting against the flesh 161 11 Of the meanes inabling vs to the obedience of this Commandement 161 THE THIRD BOOKE OF a godly life contayning in it those duties 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 p. 163 CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely 163 Sect. 1. That we must performe these duties daily and constantly vpon euery fit occasion 163 2 That no time is exempted from Gods seruice prooued by Scripture 164 3 Diuers reasons proouing the necessity of the daily exercise of a godly life 166 4 Of the many great dangers which follow the neglect of this daily exercise 167 5 Another reason taken from our calling and profession 168 6 The last reason taken from the vncertainty of our liues 169 CAP. II. Of some speciall duties of a godly life which are to be performed in our daily exercise And first of the renewing of our repentance 169 Sect. 1. Of the daily renewing of our Couenant with God by the renewing of our faith and repentance 169 2 Of the daily renewing of our repentance what is required vnto it 171 3 Of the daily confession of our sins and iudging our selues for them 173 4 Of our detestation and hatred of sinne 174 5 Of the benefits which would arise of this exercise of renewing our repentance 175 CAP. III. Of our daily exercise in renewing our faith 176 Sect. 1. That the daily renewing of our faith is very profitable necessary 176 2 What this renewing of our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers Meditations 177 3 Of the second sort of meanes which consist in the performance of diuers actions 179 4 Of the manifold benefits which would arise from the daily renewing of our faith 179 5 Of diuers other benefits which follow the daily renewing of our faith 181 CAP. IIII. Of our daily exercise in seeking God and of the things which are required vnto it 183 Sect. 1. That our seeking God daily is a necessary duty 183 2 What it is to seeke God 185 3 What is required to our seeking God First that we daily labour more perfectly to know and remember him 185 4 The second thing is that we adhere vnto him with our harts affections 186 5 That we must cleaue vnto God by feruent loue 187 6 That we must labour daily to haue our communion with God increased 188 7 That vnto the seeking of God is required that wee daily renew our repentance 190 8 That wee must seeke to haue and hold Gods grace and fauour in Iesus Christ 188 CAP. V. Of the right maner of seeking God so as we may be sure to finde him and of the benefits which arise from it 189 Sect. 1. That we must seek God first and principally seasonably cōstantly 189 2 That wee must seeke God in Iesus Christ sincerely zealously and with all diligence 193 3 Of the fruits and benefits which we inioy by our daily seeking God 194 4 Of the euils which follow the neglect of seeking God 195 CAP. VI. Of the Christian armour which we must put on daily and of the benefits which wee shall reape thereby 196 Sect. 1. Of the seuerall parts of the Christian Armour 196 2 That the putting on of the Christian Armour is very necessary 198 3 Of the manifold benefits which arise from being thus armed 198 4 That euery seuerall part of Armour bringeth speciall profit 199 CAP. VII Of the fourth mayne dutie which is to arme our selues against all sin and to deuote our selues wholly to Gods seruice 200 Sect. 1. That wee must necessarily arme our selues against all sinne and the reasons of it 200 2 Of the meanes to worke in our hearts a true hatred of sinne 202 3 Of the meanes whereby we may bee strengthened against sinne 203 4 That we must imbrace all vertues and Christian duties 204 CAP. VIII Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure 205 Sect. 1. That wee must conforme our thoughts words and actions according to Gods Law 205 2 Of the right ordering of our tongues and the meanes of it 205 3 Of the right ordering of our workes and actions 206 4 Of the sixth mayne duty which is to submit our selues to Gods good pleasure in all things 207 CAP. IX Of the last maine duty of the daily exercise which is Prayer 208 Sect. 1. That wee must pray daily and continually 208 2 Of ordinary prayers at set times and how often to be performed 209 3 Of extraordinary prayers vpon euery good occasion 210 4 Diuers motiues vnto the daily exercise of prayer 211 CAP. X. Of the daily exercise of thankesgiuing and how it ought to be performed 212 Sect. 1. What things are required in the duty of thanksgiuing 212 2 That we must giue thanks in all things 213 3 That we must giue thanks at all times 213 4 Reasons which may mooue vs to daily thanksgiuing 214 5 Of the meanes whereby we may bee stirred vp to thankefulnesse 215 CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of awaking with God by Prayer and Meditation 216 Sect. 1. Of lifting vp our hearts vnto God as soone as we awake that wee may offer vnto him our first seruice 216 2 Of lifting vp our hearts by some short prayers 217 3 Of the subiect matter of our Morning Meditations 218 4 That in our first Meditations wee must renew our faith and repentance 219 5 Of the manifold benefits which will arise from these religious Morning exercises 220 CAP. XIII Of prayer in the Morning how profitable it is and necessary and of our preparation vnto it 221 Sect. 1. Of the fruit and profit of prayer
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
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
of Gods blessings or if it be lost and impaired whereby wee may recouer it as good diet physicke c. Secondly that we by all good and lawfull meanes preserue our safety by auoyding vnnecessary dangers or recouer Mat. 4. 6. Num. 16. 38. 1. Sam. 31. 4. our selues out of them if we be falne into them by repelling grosse iniuries and auoyding causlesse quarrels and all other meanes whereby our liues are needlesly hazarded But aboue all heere is required that we earnestly indeuour in the vse of all good meanes which may further the saluation of our soules and auoid the contrary whereby it may be hindred The which must not be delayed nor posted off from time to time as it is the practice of those who from day to day deferre their repentance but we must first seeke the Kingdome of God and his righteousnesse both Mat. 6. 33. in order and time giuing it the precedencie and also in degree more earnestly in our iudgements esteeming in our affections imbracing and in our practice seeking and labouring after the meanes of our saluation especially our effectuall calling and conuersion our iustification by a liuely Eccl. 2. 11. Phil. 3. 8. 1. Ioh. 2. 15. faith and sanctification vnto holinesse of life then in any thing in the world besides yea contemning and reiecting all earthly pleasures profits and preferments as vaine and vnprofitable in comparison of them And with the like care and indeuour we must auoyd all meanes whereby our saluation may be hindred especially sinne which is the bane of the soule and not giue way to the committing of it wittingly and willingly though for hire the whole world were offered vnto vs the gaine whereof will in Mark 8. 36. no sort recompence the losse of our soules as our Sauiour telleth vs. Or if we be ouertaken with it and by the law of our members warring against Rom. 7. 24. Pro. 28. 13. the law of our mindes be led captiue vnto sinne our next care must be not to lye in it no not for an houre but to rise out of it speedily by vnfained repentance and by humble confession and earnest suite for pardon and remission seeke reconciliation with God through Iesus Christ CAP. XIII Of the duties required in the seuenth Commandement §. Sect. 1 The summe of the seuenth Commandement The duties which it inioyneth and vices which it forbiddeth THe three following Commandements respect the adiuncts of our neighbours persons for after that God had prouided for the life and person of our neighbour and our selues which is the chiefe and principall in the former Commandement he descendeth downe lower to make prouision for the good and preseruation of all that belong both vnto them and vs. And these are either internall or externall internall as the chastity and purity of our owne and our neighbours persons in the seuenth Commandement externall as the preseruation of propriety in goods in the eighth and our owne and neighbours good name in the ninth Next vnto the Commandement that respecteth life the seuenth Commandement which prouideth for the chastity and purity of the person hath place as comming neerest vnto life in worth and excellency and to bee preferred before all outward things either goods or good name For if the persons of men bee vnchaste and defiled with vncleane lusts then must also marriage which is the fountaine of life and generation be defiled and from such a fountaine what can spring but an vncleane and filthy life which is not to bee preferred before death it selfe And therefore next vnto the preseruation of our liues our chiefest care must bee to preserue our chastity and purity which is the very life of our life and without which it would bring no true ioy or comfort vnto vs. The which the Lord requireth of vs in the seuenth Commandement in these wordes Thou shalt not commit adultery In which words the Lord forbiddeth all vncleane lusts with all the meanes and signes of them and also that wee should bee accessary vnto the vncleannesse of others and contrariwise commandeth the preseruation of our chastity and purity with the meanes and signes of it and also that as much as in vs lyeth wee prouide for the chastity of our neighbours Now this chastity is either inward in the soule and heart or outward in the body First then wee must preserue the inward chastity of the soule from all motions and passions of vncleane lusts and 2. Tim. 2. 22. 1. Pet. 2 11. Mat. 5. 28. 1. Ioh. 2. 16. Col. 3. 5. vnlawfull concupiscence of the flesh which is the adultery of the heart that our Sauiour condemneth and that concupiscence of the flesh and euill concupiscence which the Apostles forbid Neither is all concupiscence euill and to bee condemned for that is lawfull whereby we desire the propagation of mankinde by naturall generation being Gods ordinance and inioyned in the state of innocencie if it bee neither immoderate Gen. 1. 18. Heb. 13. 4. 1. Cor. 7. 1 2 3 5 1. Thes 4. 4. Psal 119. 37. Iob 31. 1 Eph. 4. 29. 5. 4 6. 1. Cor. 15. 33. Col. 3. 8. immodest nor vnseasonable Secondly wee must preserue our outward chastity and possesse our vessels in holinesse and honour Vnto which is required the chastity of our eyes containing them from beholding wanton and vncleane obiects of our eares stopping them against all rotten corrupt and filthy communication of our tongues restraining them from all beastly and bawdy speaking and of our actions abstaining from all acts of vncleannesse wanton and vnchaste pleasures And thus we are to preserue our chastity either in single life which is the gift of continency and pure abstinence both from vncleane lusts and also from marriage or in wedlocke vnto which is required coniugall fidelity the moderate modest and seasonable vse of the marriage bed and pure abstinence vpon necessary and iust occasions as in time of absence and of Leuit. 18. 19. 20. 18. 1. Cor. 7. 5. the womans separation or that vpon fit occasions we may wholly giue our selues to fasting and prayer §. Sect. 2 The meanes of preseruing chastity But whosoeuer would thus preserue their chastity they must bee no lesse carefull to vse all good meanes of it and to shunne the contrary Mat. 19. 11. 1. Cor. 7. 7. 1. Cor. 5. 6 9 11. Eph. 5. 7. Pro. 23. 20. meanes and occasions As first they must begge it of God by prayer seeing it is his gift alone Secondly they must haue no society and familiarity with the vnchaste and filthy wanton and effeminate drunken and gluttonous persons but keepe company with those who are sober and chaste modest and temperate Thirdly they must vse the preseruatiues of chastity as sobriety which consisteth as it is heere considered in moderating the delights of the taste in the temperate vse of Ezech. 16. 49. Pro. 23. 33. 1. Pet. 4 3. Gen. 19. 32 33. diet and abstinence from gluttony
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
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
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
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
they are regenerate and hold place in all our actions and indeuours Neither will God in his seruice accept of a heart diuided whereof one part is giuen vnto him and another to the world nor of a double heart one while ayming at his glory and another while at the glory of the world sinister and earthly respects Neither can we after this sort serue God and Mammon nor with an vnsettled resolution which now inclineth to Gods seruice and soone Matth. 6. 24. after to the seruice of Satan for the base wages of sinfull profits and pleasures nor with such a lame indeuour as maketh vs halt betweene gaine and godlinesse Religion and worldlinesse the praises of men and the approbation of God and a good conscience But we ought with such firme resolution goe out of the Sodome of sin that we must not cast a looke backward Luk. 17. 32. as relenting in our purpose and seeming loth to leaue it and so set our hearts and hands to the plow of Gods husbandry that we neuer giue it ouer till we bring foorth plentifull fruits of holinesse that so after we may reape the haruest of heauenly happinesse In regard of the obiect Luk. 9. 62. also they must be intire and haue respect vnto all Gods Commandements desiring Psal 119. 6. resoluing and indeuouring to please God in all things both in flying and forsaking all manner of sinne which he hath forbidden and imbracing and practising whatsoeuer duties he hath inioyned and commanded So that it is not enough if with Herod we serue God in some things and take libertie to serue the deuill the world and our owne lusts in others that wee leaue some sinnes which are lesse pleasant or profitable and retaine others which bring more profit or delight nor that wee imbrace and practise some vertues and Christian duties which are more easie and lesse costly and neglect others which are more chargeable and require greater paines and diligence And when we are commanded by God to slay all the cursed Canaanites and Amalekites of sinfull corruptions wee must not put some only to the sword and keepe others aliue to pay the tribute of pleasure or profit to our carnall lusts neither kil and mortifie the leanest of this cursed cattell which serue vs for little or no vse and let the fattest liue as best seruing to feede our fleshly appetite but wee must deuote them all vnto God as an accursed thing and desire and resolue as much as in vs lyeth not to leaue any one aliue to carry tidings to the deuill of the slaughter of the rest Yea if there be an Agag which is more potent and powerfull in vs then any other we must take our first and chiefe care how that may be subdued and killed or such an Herodias and darling sinne that our flesh more doteth on then any other of our corruptions we must with most care and circumspection yea with most hatred and detestation in respect of our part regenerate put that farthest from vs as most hurting our Christian growth and hindring our proceedings in the wayes of godlinesse According to the exhortation of the Apostle Let Heb. 12. 1. vs lay aside euery weight and the sinne that doth so easily beset vs and let vs runne with patience the race that is set before vs. As on the other side the more difficulty wee finde in any holy duty by reason of that auersenesse which we feele in our corrupt nature vnto it the more vehement must our desires resolutions and indeuours be to imbrace and practise it euen as the trauailer taketh willingly most paines in going vp the hill that lieth in his way homewards and the Water-man imployeth the more strength and indeuour in handling his Oares when as he roweth against wind and tide then when they both fauour and further him §. Sect. 5 That our desires resolutions and indeuours must aime at the meanes as well as the end Thirdly that our desires resolutions and indeuours may bee sincere and acceptable vnto God it is required that we as well ayme in them at the meanes whereby they may bee accomplished as at the end and take all occasions and vse all helpes which may inable vs to Gods seruice and with like diligence auoide all lets and impediments whereby we might be hindered in it as we desire and indeuour to performe the seruice it selfe which God requireth For where he inioyeth any duty there he no lesse requireth the meanes and opportunities which inable vs thereunto and to thinke that we can performe the dutie and neglect these helpes is to imagine that wee can liue long and eate no food or come speedily to our iourneys end and neuer trauaile in the way that leadeth vnto it As therefore it was a vaine wish of Balaam to die the death of the righteous when as he neuer tooke care to leade a righteous life so is it no lesse vaine to desire that we may leade the life of the righteous when wee doe not desire resolue and indeuour to vse the meanes that inable vs to doe it And such are the desires and resolutions of those who out of blinde deuotion indeuour to leade a godly life continuing in their ignorance and neglecting all good meanes whereby they might come to the knowledge of Gods will and so conforme their liues in obedience vnto it who thinking it enough to haue a good meaning doe tyre themselues in their owne superstition and spend all their labour in vaine offering vnto God in stead of his pure seruice which hee hath commanded their owne will-worship and humane inuentions and traditions which he hath so often in his Word forbidden and condemned But quite contrary was the course and carriage of holy Dauid in his desire and resolution to leade a godly life for as he longed and had his heart euen broken with the vehemencie of his desires to keepe Gods Satutes and Lawes so with like earnestnesse hee hungred and thirsted after the meanes which might inable him vnto it which was to come into Gods Courts the visible place of his presence to heare his holy Word read and preached vnto him As the Psal 42. 1 2. Hart saith he panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God And againe O God thou art my God early will I seeke Psal 63. 1 2. thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I haue seene thee in the Sanctuary §. Sect. 6 That they must not be lazie and idle but diligent and painfull Fourthly our desires resolutions and indeuours to leade a godly life must not be lazie and luskish idle and slothfull but exceeding industrious painfull and diligent in the vse of all good meanes whereby wee may attaine vnto it For being
99 100. then our teachers if wee haue more care then they in keeping Gods Commandements For the feare of the Lord is wisedome and to depart from euill is vnderstanding Iob. 28. 28. Psal 111. 10. And as Dauid saith The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe his Commandements CAP. VIII Of a liuely and iustifying faith which is the second mayne ground of a godly life §. Sect. 1 That without fayth we cannot performe any duties of a godly life THe second mayn ground of a godly life is a true and iustifying faith without which we cannot performe any duty acceptable to God For before our workes can be acceptable our persons must be accepted neither can the actions of an enemy be pleasing vnto him with whom he is at emnity before they be reconciled we must first bee good trees before we can bring forth any good fruits and haue our hearts sanctified by faith before we can doe the workes of sanctification For who can bring a cleane thing out of an vncleane Not one saith Iob. And what is Iob 14. 4. 15. 14. man that he should be cleane and he that is borne of a woman that he shoud be righteous As Eliphaz speaketh First Abels person must be accepted before Gen. 4. 4. his sacrifice could be acceptable And we cannot be accepted in our selues being dead in sinne and the children of wrath as well as others till being by faith vnited vnto Christ God accepteth of vs in his best Beloued Without Heb. 11. 6. faith therefore it is impossible to please God for till our persons please him our actions cannot Againe Whatsoeuer is not done of faith is sinne and our Rom. 14. 23. best actions which seeme most glorious in the eyes of men will not indure the sight of Gods iustice because they are imperfect and stayned with the filth of our corruptions till hauing applyed Christ vnto vs by faith our vnrighteousnesse bee couered with his perfect righteousnesse and our corruptions be washed away with his blood And this was the cause why the Iewes who followed after the law of righteousnesse did not attayne Rom. 9. 31 32. vnto the law of righteousnesse because they sought it not by faith in Christ but by their owne workes of the law Moreouer we are wilde vines till we be ingrafted into the true Vine Iesus Christ and can bring foorth no good fruit for without him we can doe nothing But being planted into this liuing Iohn 15. 5. Stocke by a liuely faith we deriue from him such sap of grace that wee are made fruitfull in all holy obedience and as without him we can doe nothing so with him we are enabled to the performance of all good duties according to that of the Apostle I can doe all things through Christ that Phil. 4. 13. strengthneth me Furthermore faith is the prime grace that is after we are illuminated wrought in vs by the Spirit and the onely liuing Fountaine from which all true obedience floweth for till it purifieth the heart we haue Act. 15. 9. Gal. 5. 6. not so much as a desire to please God in the performance of any duty nor any power to produce a good action till faith worketh by loue and giueth 1. Iohn 4. 19. vnto vs life and motion And finally without faith there can bee no loue for wee cannot loue God till first we be assured that he loueth vs and without loue there can be no obedience for loue is the fulfilling of Rom. 13. 8. the law and therefore the want of loue is the roote of all disobedience and transgression But when by faith we are perswaded of Gods loue in Christ then doe we loue God againe who hath so loued vs and this loue worketh in vs a desire to please him in all things both by hating and forsaking that which he hateth and by louing and imbracing that which he loueth and commandeth So that according to the measure of our faith such is the measure of our loue and if our loue be great or small such also will be the fruits of our obedience §. Sect. 2 That faith and a godly life are inseparable companions Faith therefore and a godly life are inseparable companions being vnited together in the bond of loue which is stronger then death it selfe Cant. 8. 6. and as a godly life cannot possibly bee without faith no more then the fruit without the tree or a wel-built house without a foundation or breath without a liuing body So neither can a liuely faith be seuered from a godly life For being by faith assured of Gods loue we cannot chuse but loue him againe and approue our loue by our new obedience Being by faith ingrafted into Christ and so become trees of righteousnesse of Gods owne planting we cannot but bring foorth good fruits For as an euill tree Mat. 7. 17 18. cannot bring forth good fruit so neither can a good tree bring foorth euill fruit seeing the fruit alwaies followeth the nature of the tree And as men doe not gather Grapes of thornes nor Figges of thistles so neither Crabs of Apple-trees nor wild and sowre grapes of a good and fruitfull vine Finally faith and the fruits of obedience in a godly life are the one the cause and the other the effect which haue such mutuall relation that they argue and proue eyther the presence or absence one of another as if there be a Father there must needs be a child of which he is a father and if there be a child there must needs be a father of whom he is a child If there be a Sunne there must needs be beames spreading from it and if there bee beames there must needs be a Sunne from which they are spred If there be a liuing body it must needs moue and breathe and if there be a vitall breath then must there needs be a liuing body from which it is breathed And therefore as we may conclude that if there be no father sonne nor body there can be no child beames nor breath so where there is no faith there can be no fruits of obedience seeing these as effects doe arise and spring frō that cause And contrariwise as we may infer that if there be no child beames or breath there can be no father light or body so also that if there be no fruits of obedience in a godly life there can be no faith but onely some shew and shadow of it as a man though wanting a child is like a father the shaddow of the sunne in the water like vnto the sunne in the firmament and a dead carkasse like a liuing body nor yet a godly life Jam. 2. 18 26. and true obedience without faith but some glorious resemblance of it in outward appearance As a fatherlesse boy is like a child who hath a father the lightening hath some similitude of the beames of
hearts good out of which we bring it More especially the purity of our hearts appeareth in the purity of our words when as we delight in the language of Canaan and cheerefully intertaine one another Col. 4. 6. with holy conferences and when as our speech is powdred with the salt Eph. 4. 29. of wisedome and ministreth grace vnto the hearers edifying one another in our most holy faith So also pure hands are a signe of a pure heart being inseparable companions that alwayes goe together and both infallible notes of a Citizen of heauen and the workes of holinesse and Psal 24. 4. 73. 13. righteousnesse are signes of an holy and righteous heart euen as cleere streames are a signe that the fountaine is pure from which they spring Whereas if the hands be full of blood crueltie and oppression bribery and extortion fraud and deceit it is more then manifest that our hearts remaine still polluted with fleshly lusts whatsoeuer profession we make of purity and sincerity §. Sect. 3 The meanes of a pure heart is highly to esteeme it Now when by these signes as it were by the pulse we come to know the state of our hearts whether they be choaked vp with the grosse humors of sinfull lusts or inliued and quickened with purity and holinesse as it were the vitall spirits of grace which inable vs to the actions of a godly life in the next place we must carefully vse all good meanes whereby we may attaine vnto this purity of heart if we haue it not or preserue it in vs if we already haue it And first we are to haue it in high esteeme as being a most precious iewell not to be valued with any worldly wealth For it is the fountaine of loue from which all true obedience floweth according to that of the Apostle The end of the Commandement is loue out of a pure heart a good conscience and faith vnfained So that if the heart be not purified 1. Tim. 1. 5. by faith this holy ghest of diuine loue will not lodge in it without which we cannot performe any dutie commanded towards God or our neighbour or if we doe yet not growing from the roote of loue it faileth of its end and consequently is done in vaine It is the chiefe place of residence where Gods holy Spirit dwelleth exercizing his vertue and shewing his diuine power and Maiesty for if our bodies be the temples 1. Cor. 3. 16. 6. 19. of the holy Ghost then sure our hearts being purified are the Holy of Holiest which being his owne peculiar no man may enter or prie into it and if we be the habitation of his holy and glorious Maiesty then is the sanctified heart his priuie chamber in which he suppeth with vs and his bedcamber Apoc. 3 18. in which he lodgeth It is that pure Cristall Fountaine which purifieth all our actions making them accepted as white in Gods sight which in themselues are spotted and causeth all other gifts of God to bee pure vnto vs for to the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1. 15. Finally it is this purity of heart whereby we attaine vnto assurance of blessednesse according to that of our Sauiour Blessed are the pure in heart for they shall see God And the Psalmist propounding this great question Matth. 5. 8. Who shall ascend into the hill of the Lord and who shall stand in his holy place Psal 24. 3 4. thus resolueth it He that hath cleane hands and a pure heart c. And if thus considering the excellency of this Iewell we doe esteeme it according to its true value it will be a notable meanes to attaine vnto it For according to that estimate which we set vpon Gods rich gifts such is his bounty in bestowing them if wee thinke them much worth we shall haue much if of little value we shall haue them but in little measure but if we contemne and neglect them as things of no price and as those Ruffians who obiect purity as an imputation and esteeme this cleanenesse of heart and hands the foulest blemish and aspersion the Lord will giue vnto vs none at all but will pronounce against vs that fearefull saying He that is filthy Apoc. 22. 11. let him be filthy still For he will not cast his Pearles before swine that will tread them vnder their filthy feete he will not giue much of his graces to them who haue but small esteeme of them but to those who prize them highly he will giue them liberally because the thankefulnesse of their hearts will hold proportion with that price which their iudgement shall set vpon them In which respect Dauid was neuer neerer slipping into the puddle of impurity then when he preferd worldly prosperity before Psal 73. 13. sanctity and cleanenesse of soule Neuer was he neerer to a polluted heart then when he concluded that he had cleansed it in vaine Besides the more wee esteeme this purity the more dearely will wee loue it and the more earnestly will we labour in the vse of all good meanes whereby we may be plentifully inriched with it begging it of God who is the sole giuer of it by feruent prayer and desiring that he will worke it in our hearts by his holy Spirit And so the Lord liberall in himselfe to bestow his gifts vpon them who esteeme them wil giue this purity vnto vs with a much more bountifull hand hauing freely bound himselfe heereunto by his gracious promise that if we aske we shall haue and if we seeke we shall find Matth. 7. 7. the Lord being as ready to blesse the meanes that they may bee effectuall to their ends as we can be to vse them §. Sect. 3 Of the manifold euils accompany a polluted heart On the other side let vs consider of the manifold euils which doe accompany an heart that is polluted and defiled with sinne for it maketh 1. King 21. all appearances of graces though neuer so excellent to be nothing lesse in truth and but sole semblances and shewes wherein is nothing but meere hypocrisie Our humiliation like Ahabs which was not in the heart but onely in the outward habit and like the Israelites who hanged downe their heads like a bulrush and afflicted their soules onely in the Esa 58. 5. day of their fast their hearts remaining full of pride and crueltie Our zeale like Iehu's who destroyed Idolatry to build vp his owne kingdome 1. King 10. 28. Our obedience like Herods which was but to the halues and only so farre as would stand with his carnall lusts Our profession and following Christ like that of Iudas which was no further then he saw it would stand Ioh. 12. 5 6. with his ambition and couetousnesse Our bounty in the workes of mercie like that of Ananias which was to be
that hath a good conscience reioyceth in it when it is alone without the company of any worldly comfort in the greatest solitude it presenteth vnto vs a Theater Nullum Theatrum virtuti conscientiâ maius Cic. Tusc l. 2. of delights And not only in the absence of all worldly good but also in the presence of the greatest worldly euils For he that hath peace with God and peace of conscience reioyceth in tribulatiō as the Apostle speaketh So when the Apostles were beaten for Christs cause their backes were no more loaded Rom. 5 3. Act. 5. 41. with stripes then their hearts lift vp with ioy because they were thought worthy to suffer for him So when Paul and Sylas were imprisoned Act. 16. and their feete in the stockes their ioy was at liberty and the roome that contained them was not able to confine it It accompanieth the Conscia mens recti famae men dacia ridet Ouid. 4. Fast faithfull in all their afflictions and maketh their burthen light which is intolerable to those that want it In their greatest pouertie it is in stead of riches In all their sicknesse it is a comfortable cordiall In the noysome stench of worldly slanders and reproaches it is a sweete oyntment and precious perfume which cheereth and reuiueth their spirits So when Paul was apprehended and arraigned as an hainous malefactor this comfort refreshed him that he had liued with all good conscience before God So when he was pressed out of measure euen vnto death with troubles and Act. 23. 1. persecutions he reioyced in this the testimony of his conscience Yea euen at the day of death when all worldly comforts like false friends forsake 2. Cor. 1. 12. vs or staying with vs doe become like Iobs kinsmen miserable comforters seruing for no vse but to aggrauate our griefes the ioy of conscience triumpheth ouer death it selfe because it is vnto vs but a straight doore thorow which we shall enter into a faire Palace of euerlasting blessednesse Yea it shall cheere our hearts at the day of Iudgement and when they who haue spent their dayes in carnall delights shall droope and desire the hills to fall vpon and couer them the ioy of conscience Apoc. 6. 16. will cause vs to lift vp our heads because the day of our full redemption Luk. 21. 28. Benè sibi conscius falsis non debet moueri conuitijs nec aestimare plus ponderis in alieno esse conuitio quà m in suo testimonio Amb. de offic Nemo plus videtur aestimare virtutem c. quà m qui boni veri famam perdidit ne conscientiam perderet Sen. Epist 72. draweth neere If then wee can finde in our selues this true spirituall ioy that will beare vs vp in all estates and keepe vs aboue water in the greatest stormes of worldly afflictions it is a manifest signe of a good conscience whereas contrariwise if we haue no ioy sauing that which is fed with the fewell of worldly prosperity and is presently extinguished when the water of tribulation is cast vpon it if it leaue vs when we most neede it and will stay on no termes any longer with vs then whilest it may haue the company of health wealth pleasures and preferments friends and fame If we reioyce more in earthly then in spirituall and heauenly things in the name and credit of vertue and grace more then in the things themselues and in the fame more then in the conscience of well-doing and lesse grieue when we haue made shipwracke of conscience then when we are at a losse in the pursuite of glory and esteeme amongst men it is a signe that the conscience is carnall and corrupt sauouring more of the world and earthly vanities then of spirituall grace and the things of God §. Sect. 8 That a good conscience may be known by the integrity and constancie of it Finally a good conscience may be knowne by the integritie and constancy of it For it laboureth to approoue it selfe before God and men in all things and at all times It respects the whole Law of God and sheweth it selfe in euery commandement as well as in any due order and proportion being obserued in the waight and excellencie of euery duty It ioyneth piety and holinesse with honesty and righteousnesse and faith with good workes and so giueth place and precedency to the chiefe duties as that it doth not thrust out of dores the least and meanest with carelesse neglect As we see in the example of Dauid who had respect to all Psal 119. 6. Gods Commandements and of Paul who kept a good conscience in all things So Heb. 13. 18. also a good conscience is knowne by our constancie in holy and righteous duties and may iustly take to it selfe that Motto or word of our late renowned Queene of happy memory Semper eadem It is the same in all places and in all companies at home as well as in the Church alone as in company among the godly and sincere as the godlesse and prophane It changeth vpon no occasion but keepeth a iust and equall tenour in the performance of the duties of holinesse and righteousnesse whether honour 2. Cor. 6. 8. or dishonour good report or euill report gaine or losse prosperity or aduersity attend vpon them Which integrity and constancie if we find in vs it will giue vnto vs this comfortable euidence that wee haue a good conscience But if contrariwise wee share stakes betweene God and the world and in some things like Herod heare and obey his Word willingly and willingly in other things stop our eares and neglecting his reuealed will giue our selues ouer to be ruled by our owne carnall lusts If like ciuill worldlings we onely make conscience of the duties of Iustice and honesty and neglect the duties of Religion and piety or if with hypocrites we are forward in the outward duties of piety and make no conscience of honesty and iust dealing with all men nor of the workes of mercie towards those that are in want and misery and are so wholly for faith that we are nothing for good workes If wee are religious and honest by fits when it will best serue our worldly ends and be Saints in the Church and deuils at home or fit our conuersation to all companies seeming zealous and deuout among them that feare God and cold and carelesse of all Christian duties among the godlesse and wicked wee may hence conclude that our consciences are corrupt and carnall CAP. XVII Of the meanes whereby we may get a good Conscience and preserue it being gotten §. Sect. 1 The first meanes of getting a good conscience is highly to esteeme it NOw when by these signes we haue examined our selues wee shall finde either that we haue a good conscience or that we want it If we haue it not then are we carefully to vse all good meanes whereby we may attaine vnto it but if vpon triall we
of getting a good conscience The meanes of preseruing it being gotten are diuers First the often renewing of our couenant of peace with God by renewing the condition of it on our part faith and repentance For as wee daily wound our consciences through our frailty in falling into sinne whereby the peace of them is disturbed and defile them by casting vpon them the filth of our corruptions so our care must be to heale daily these wounds by applying vnto them afresh by the hand of faith the soueraigne salue and balsam of Christs blood which is of sufficient and sole vertue and nothing else in the world to heale these wounds and also to wash them as often in the teares of vnfained repentance which will giue vs assurance that they are purged and clensed from all filth of sinne Secondly being clensed our continuall care must be to keepe them cleane from all sinne especially in our desires resolutions and indeuours and howsoeuer we cannot hinder Rom. 6. 12. it from dwelling in vs yet we must take heede that it doe not so raigne in vs that we should obey it willingly in the lusts thereof for sinne willingly nourished cannot possibly stand with this peace seeing they doe wound and waste the conscience which sores if they fester and putrifie with corruption will breed in them such a gnawing worme as will giue vnto vs no peace or rest but night and day will torture and torment vs. Thirdly let vs daily mortifie all our sinfull lusts as wrath enuie malice vncleane concupiscence pride and the rest which will betray conscience vnto sinne and with their loud cries and tumultuous clamours hinder it of all sound peace and quiet But especially we must crucifie all worldly lusts of ambition couetousnesse and voluptuousnesse and weane our hearts from the loue of earthly vanities which otherwise if it be entertained will set the peace of conscience vnto sale for the base price of pleasure profit and preferment as the miserable experience of these times doe too plainely teach vs. Fourthly we must often examine our consciences by the rule of Gods Word whether they giue vnto vs true euidence and iudgement the which must be done in the presence of our supreme Iudge who perfectly seeth all secrets and giueth righteous iudgement not onely of all our actions but euen of conscience also which as his Deputie iudgeth of them Euen as the Iudges of the Kingdome according to law call to account all subiects and passe sentence of their actions but yet are accountable to their Soueraigne and haue all their iudgements and determinations subiect to his censure And this is that answere 1. Pet. 3. 21. Act. 24. 16. 23. 1. of a good conscience towards God whereof S. Peter speaketh which the Apostle Paul by continuall exercise indeuoured so to make as he might be accepted of him Which that we may the better doe at the great Day of reckoning we must often put conscience to iudge and examine it selfe according to the rule of the Scriptures that the Booke of Gods Law and the booke of conscience may agree together and also desire the Lord in priuate often to try and examine vs and it that all things being cleered Psal 26. 1 2. betweene vs and him we may not come to publike shame when wee are called to giue an account in the Starre-chamber of heauen Fifthly we are to keepe our consciences cleane and vndefiled from dead workes and not to smother any sinne in them without iudgement and execution though for life and liberty it offer to bribe vs with all the honours riches and pleasures in the world For if conscience be not pure and vnpartiall in condemning all sinne it can neuer be peaceable seeing it will be bound ouer to answere before the supreme Iudge for conniuencie and partiall iudgement and for not condemning and punishing sinne as his Vicegerent according to law shall it selfe be found an accessary and guilty of that sinne which it tolerated in vs and so shal be condemned and tortured with that gnawing worme which neuer dieth Lastly we must continually meditate of the day of Iudgement when as a cleere and good conscience will be better vnto vs then ten thousand worlds The which will make vs carefull to preserue our consciences in their purity and peace seeing if they doe not approue vs at that day we can neuer be iustified before the tribunall of Gods Iudgement And as Iudges and Notaries knowing that their wise iust and iudicious King will exactly view and examine their Bookes and Records are made thereby carefull to keepe them faire and without the aspersion of any faultinesse and if they haue failed in the iust executing of their office will doe what they can to bee free from all imputation so wee being to shew our bookes of conscience before the King of heauen and earth are to be much more carefull that they may be vnblemished and without all spots of sinne and because wee often blot and blemish them in this life and haue our faults and sinnes often interlined we must labour to get out all these blots and staines by washing them often with the hand of faith in the blood of Christ and in that aqua fortis and powerfull water which flowed out of his side that so our sinnes not being found in these bookes of account may not be imputed vnto vs nor bring vpon vs that iust condemnation which they haue deserued And so much concerning a good conscience and those fundamentall vertues which are the maine grounds of a godly life THE SECOND BOOKE OF A GODLY LIFE CONTAINING THE MAINE PARTS and principall duties of it which we ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth §. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded WEE haue intreated the more largely of the maine grounds of a godly life because when the foundation is laid large and deepe the building which is erected vpon it is more firme and durable And now we are come to shew first wherein it consisteth and secondly what are the properties of it and of all the duties required in it A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will both in fleeing and forsaking all that is euill and in imbracing and practising that which is good in leauing vndone that which hee hath forbidden and in doing that which hee hath commanded And is generally required in many places of holy Scriptures Depart from euill and doe good cease to doe euill and learne to doe well Put ye off concerning the former conuersation the old man which is corrupt according Psal 34. 14. Esa 1 16. 1. Pet. 3. 11. Eph. 4. 22 23 24 to the deceitfull lusts and be renewed in the Spirit of your minde and put on that new man which after God is created in righteousnesse and
thou Daquod iubes iube quod vis commandest and then command what thou wilt §. Sect. 2 Reasons moouing vs to imbrace piety first because it is most excellent And thus we generally see what piety is Let vs in the next place consider briefly of some arguments which may mooue vs to imbrace and practise it in the whole course of our liues The first is that piety and the duties of it are most excellent and to be preferred before righteousnesse both in regard of our iudgements which ought to esteeme them aboue the other in respect of the obiect God himselfe vnto whom immediatly they are to be performed who infinitely exceeding men the duties which wee owe vnto him are incomparably to bee preferred before those which are due to them In regard also of our hearts and affections which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value and in respect of our indeuour and practice wherein we ought to giue priority and precedencie in regard of time and place vnto the duties of piety aboue all earthly things according to that of our Sauiour First seeke the Kingdome of God and his righteousnesse c. Againe Mat. 6. 33. Christ calleth the first Table inioyning piety The great Commandement Mat. 6. 38. vnto which the second is like but not equall For piety is the fountaine of righteousnesse and the alone sure foundation vpon which it standeth which if it wanteth or is built vpon any other ground as it were vpon a quagmire or the sands it will soone fall and come to ruine seeing the building can stand no longer then it hath a foundation to rest vpon as we daily see in the Morall and meere ciuill righteousnesse of worldlings which resting vpon their credit or profit or feare of humane Lawes doth last no longer then they lust It is the heart and head of Iustice which giueth life heate and motion vnto it without which it is but a dead trunke yea the very soule which doth informe it without which it is but a lothsome carkasse in Gods sight And therefore in the practice of a godly life we are more highly to esteeme and answerably with more care earnestnesse and delight to put in practice the duties of piety which concerne God immediately then the duties of righteousnesse which respect our neighbours As for example we must loue and feare and obey God more then men and when both will not stand together we must neglect the one in comparison of the other as wee see in the example of the Apostles who when men forbade that which God commanded obeyed him rather Act. 5. 29. then them But yet seeing all duties both to God and men are commanded of God and in that regard we ferue or disobey him mediately and indirectly when wee doe or neglect the duties which concerne them therefore in performing the duties of the first Table in our iudgement affection and practice we are to obserue a due proportion betweene them comparing like with like the greatest with the greatest middle with middle and the least with the least neyther are the ceremonies and circumstances and meanes of pious duties to be preferred before the maine and substantiall duties of righteousnesse as we see in Gods owne choice vvho preferred mercy before sacrifice and the duties of righteousnesse Hos 6. 6. Esa 58. 3 6. Mat. 12. 1 2. c. Leuit. 24. 9. Exod. 29. 33. mercy and loue before an externall fast or the outvvard rest of the Sabbath vvhich is but a meanes of the seruice of God and of our spirituall resting from sinne §. Sect. 3 The second reason is taken from the profit of Piety The second reason is taken from the profit of piety vvhich may much induce vs to the imbracing of it For if mens hearts are set chiefely vpon Psal 4. 6. gaine and are ready to enquire after it vpon all occasions according to that of the Psalmist There be many that say Who will shew vs any good And if their affections and desires are inflamed and inlarged according to the greatnesse of the profit vvhich they pursue then vvhen our iudgements are conuinced and persvvaded that there is most gaine in godlinesse there is great reason why our hearts should be set vpon it as our chiefest treasure But the Apostle telleth vs that godlinesse is gaine yea 1. Tim. 6. 6. great gaine with contentation where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment as though there were no profit in it vnlesse wee be contented with it but that it is the effect and an inseparable companion of godlinesse to make vs contented with all estates and therefore not gaine onely if it be ioyned with content but because it alwaies bringeth with it contentation Euen as the Sunne is said to bee comfortable not if it giue light but because it giueth light it doth bring vs comfort with his beames and brightnesse Now this profit of piety is incomparably greater then the gaine of the whole world for this is profitable but for some purposes but the other for all things that onely for the present but this also for eternity according to that of the Apostle Godlinesse is profitable vnto all things hauing promise of the life that 1. Tim. 4. 8. now is and of that which is to come In this life it assureth vs of Gods grace and fauour that we are his children and heyres of his promises who are continually vnder his protection and thereby safe from all danger that though we haue but little yet there is cause of great contentment seeing our small pittance is better then the riches of many wicked it being a pledge Psal 37. 16. of Gods loue and an earnest penny of our heauenly happinesse That we are blessed in all estates prosperity and aduersity pouerty and riches health and sicknesse life and death because God that loueth vs will by Rom. 8. 28. his wisdome and power cause all things to worke together for our good In the life to come also godlinesse will be most gainefull for when all worldly profits are vtterly ceased and the glory and beauty of them withered and vanished out of sight then shall we finde most profit in our piety and reape a ioyfull haruest of all our holy indeuours Then shall we with confidence approach into Gods presence when as we expect that Crowne of glory which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life and hauing on this wedding garment we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ and there eternally solace ourselues in the fruition of his loue and of that heauenly happinesse which he hath prepared for vs. Whereas contrariwise all worldly things without piety are vnprofitable to all in many things and in all things to many giuing
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
also without any diminution or abatement in quantity or quality of that which we haue vowed Especially our care must bee of performing our common vowe in baptisme in renouncing all our spirituall enemies and in consecrating our selues wholy vnto Gods seruice in performing vnto him the duties of holinesse righteousnesse and sobriety all the daies of our liues §. Sect. 4 Of the sanctifying Gods Sabbath and what things are required vnto it In the fourth Commandement the Lord appointeth a speciall time wherein all the former duties both publike and priuate are principally to be performed which whosoeuer doe neglect they manifestly shew that they are destitute of the power of all true Religion The maine duty required is that wee remember to sanctifie the Sabbath In which two things are to be considered 1. that we must sanctifie the Sabbath 2. that we must remember to doe it that is be mindfull and carefull to sanctify it To the sanctification of the Sabbath two things are required First the rest Secondly the sanctifying of it The rest consisteth partly in an outward rest from bodily labours and worldly affaires and in our inward resting from the seruile workes of sinne The workes from which wee must rest are bodily labours and all worldly imploiments so farre forth as they are distractions and hinderances to the spirituall Sanctification of the Sabbath As buying and selling all manner of workes of our ordinary callings trauailing feasting of friends with meates not easily cooked and such like For all kinds of bodily labours on the Lords day are vnlawfull Math. 12. 5. except they be referred to the sanctification of the Sabbath as the meanes of it of which sort are the labours of the Minister in the duties appertaining to his ministery and of the people trauailing to the places of Gods worship Or secondly the workes of mercy which are duties of the Sabbath Hos 6. 6. as giuing of almes visiting the sicke and prisoners healing diseases and sores by applying fit medicines and salues Or lastly workes of necessity which are of importance and cannot without great inconuenience be done afterwards nor could haue beene done before For as for that necessity which ariseth from our negligence and carelesse ouersight it is sinfull and in the first word of this Commandement forbidden and condemned And among these workes of necessity we are to reckon labour in prouiding conuenient foode for our bodies tending of cattell when it is done rather in mercy which respecteth their necessity then for our owne gaine Labours of Mariners begun before the Sabbath in their Nauigation at Sea Fight in a lawfull warre against our enemies labours of seruants and subiects imposed vpon them by their gouernours as necessary and not apparantly discerned by them to be otherwise The inward and spirituall rest is our resting from sinne as at all times so especially Esa 56. 2 58. 13. on the Sabbath For these workes of darkenesse are aboue all other most seruile and slauish seeing thereby we make our selues the vassals of Satan §. Sect. 5 Of the spirituall sanctification the outward rest And this is the rest required on the Sabbath the sanctification of this rest is either by vsing the meanes or doing the workes of sanctification And this is done both publikely and priuately publikely by vsing the publike meanes of sanctification in the seruice of God And this is done First of the Ministers by publike praying in the congregation preaching and reading the Word and administration of the Sacraments Secondly the people by frequenting the assemblies in the beginning and continuing to the end of diuine seruice and being there by carrying and behauing themselues religiously diligently vprightly in calling vpon Gods name hearing the Word and in the right vse of the Sacraments The Leuit. 19. 30. 23. 2. 1. Cor. 16. 2. publike workes of sanctification are almesdeeds and collections for the poore Priuately the Sabbath is sanctified by our preparation to Gods publike seruice which chiefly consisteth in meditation and prayer and after the publike seruice by meditating on the Word heard and applying it to our owne vse and by holy conferences with others Vnto which duties respecting the publike worship we are to adde and vse these other meanes of sanctifying the remainder of the Lords day Reading of the Scriptures or other religious holy writings meditation on Gods Word Psal 92. 1. and workes especially of creation preseruation and redemption Inuocation by prayer thankesgiuing and singing of Psalmes and finally godly conferences vpon some fit subiect which best forteth to the present occasion and tendeth to the vse of edification vnto which meanes we must adde the priuate workes of sanctification which are the workes of mercy and appertaine chiefly either to the body as the giuing of alms visiting the sicke and prisoners curing diseases c. or else to the soule as teaching the ignorant reclaiming those who are seduced by errour admonishing those who faile of their duty by frailty and infirmity rebuking the scandalous and wilfull offender exhorting the backward and sluggish comforting the distressed counsailing them for the good of their soules that neede counsaile and reconciling those whom we know to be at variance But we must not only sanctify the Sabbath but also as a speciall helpe and meanes hereof we must remember to doe it that is vse all prouidence and care deuotion and diligence about these duties of sanctification Before the Sabbath we must so forecast our businesse and dispose of all our worldly affaires that wee be not distracted in performing of holy duties by hauing our mindes tongues or actions exercized and taken vp by them And on the Sabbath we must remember to sanctifie it by hauing our whole man taken vp in the seruice of God both publikely and priuately and by performing the duties required with all diligence and attention sincerity and vprightnesse Esa 58. 13. cheerefulnesse and delight CAP. IX Of the summe of the second Table §. Sect. 1 Of the duties of righteousnesse towards our neighbours WE haue spoken of the duties of piety contained in the first Table And now wee are to intreat of the duties of righteousnesse and sobriety required in the second vnder righteousnesse comprehending all duties which we owe to our neighbours and vnder sobriety all those which belong to our owne persons By righteousnesse we vnderstand a vertue or habit which ordereth the whole man to the good of our neighbours as the minde and vnderstanding to thinke the memory to remember the wil to desire the affections and passions to couet and affect the whole body to act and performe all things which we know good and profitable both for their soules bodies name and state for their temporal welfare and prosperity in this world and their euerlasting happinesse in the world to come The generall rule of which righteousnes is that we doe all that and that only vnto others Math. 5. 12. which we would
haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
and drunkennesse or the excessiue drinking of wine and strong drinkes and also of the sight in abstaining from vnchaste and immodest obiects as beautifull and wanton persons obscene pictures vnchaste and wanton Enterludes Playes and Bookes Secondly diligence and painefulnesse in our callings and honest labours not giuing way to idlenesse and sloth vigilancy and abstinence Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes 5. 6. 1. Tim. 5. 6. 2. 9 10. Tit. 2. 3. from immoderate sleepe and finally modesty in our eyes and countenance in our speeches and communication in our gesture and gate and in our habit and attire Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity then are we called of God to vse the lawfull remedy which is the holy and honest estate of marriage that we may liue chastly in wedlocke when we 1. Cor. 7. 2. 9. Heb. 13. 4. cannot doe it in single life §. Sect. 3 Of the duties which are required in the right getting of our goods THE eighth Commandement expressed in these words Thou shalt not steale inioyneth vs to preserue and increase by all good meanes as much as in vs lieth our owne and neighbours good respecting goods and possessions and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired but also requireth all vertues and good duties whereby they are preserued and aduanced And these duties are either more generall or speciall The generall duties stand in these degrees First that we be not hurtfull to our neighbours in hindering or impairing their estate by doing them any wrong or iniury or if Mat. 10. 19. 1. Cor. 6. 7 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1 2 3. Exod. 23. 4 5. Ephe. 4. 28. we haue that we make them satisfaction and amends Secondly that we preserue as much as in vs lieth our owne and neighbours goods from all waste and dammage Thirdly that we be beneficiall and helpfull to all as farre as we are able and their necessity requireth and imploy our goods as we ought to our owne and others good The speciall duties respect either the iust and honest possession of our goods vnto which is required that we both get and keepe them in a good manner by iust and lawfull meanes or the lawfull and laudable vse of those goods which wee haue thus lawfully gotten Vnto the iust getting of our goods foure vertues Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal 62. 10. Math 6. 33. 1. Tim. 6. 6 7 8. Phil. 4. 11 12. are required First that we doe not immoderately loue money which is the roote of all euill nor set our hearts vpon riches and the earthly Mammon Secondly contentednesse with that condition which God in his wise iust and Fatherly prouidence hath alloted vnto vs for discontent disposeth men to couet and seeke more then is needefull though it be by vnlawful meanes to which vice they make themselues subiect who haue Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. 5. 8. Act. 20. 35. Pro. 5. 15 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20 22. 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11 25. Phil. 4. 6. not learned to liue within their compasse Thirdly a moderate desire of such things as are necessary and conuenient both for our owne maintenance according to the necessity of nature person and state and also for the reliefe and benefit of others and that both for priuate persons and publike seruice of Church and Common-wealth The which desire ought on the one side to bee free from a Frier-like affection of pouerty and on the other side from couetousnesse and ambition whereby men setting their hearts immoderately vpon earthly profits and preferments doe resolue that they will compasse them by what meanes soeuer good or bad and make all possible haste to atchieue their ends hauing after they haue much an insatiable desire of obtaining more Lastly a moderate prouident and wise care to prouide those things which are cōuenient and necessary for vs and those that belong to vs by honest and lawful meanes so that we be neither carelesly improuident nor vexe and turmoile our selues with an immoderate diffident and carking care And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods Now goods are thus gotten either without contract and that either by our selues or receiued from others By our selues either accidentally as by finding things lost the owners being vnknowne though diligently enquired after or ordinarily by our honest Ephes 4. 28. and painefull labour in a lawfull calling Or else they are gotten in lawfull contracts the general rule whereof is this that in all our dealings borrowing and lending buying and selling letting setting taking and hiring c. we behaue our selues vprightly without dissimulation or guile Psal 15. 2 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes 4. 6. as in the sight of God obseruing in our words truth in our promises faithfulnesse in our deedes iustice and in all things keeping a good conscience towards God and men not dealing deceitfully with any nor vsing any fraud for the getting of our goods either in respect of matter or manner quantity or quality or any other vniust meanes whatsoeuer Or if we haue failed in any of these and gotten any goods by fraud and deceit we must repute it no better then theft and therefore hold our selues bound to make restitution vnto those whom we haue wronged or in case they cannot be found or knowne vnto the poore or Church or good vses without which we can neuer approue our repentance for these sinnes to be found and sincere so as it will be accepted of God and bring comfort vnto our owne soules §. Sect. 4 Of the duties which respect the right vse of our goods And these are the duties which we ought to performe in respect of the lawfull getting and possessing of our goods the duties which concerne the Eccles 5. 17 18. right vse of them respect either our selues which is the lawfull comfortable fruition of them or others which consists in the free and wise communication of them Concerning the former hauing iustly gotten goods into our possession we are comfortably to inioy them as the good gifts and blessings of God vnto which two vertues are required First that shunning niggardlinesse which keepeth men not onely from the communicating Eccl. 6. 2. 4. 8 of their goods to others but also from inioying them for their owne benefit committing therein a double theft we doe imbrace parsimonie which consisteth in the honest sauing and sparing of our goods that they be not idlely and vnprofitably wasted and spent Secondly
Commandement And Iehoshaphat is commended because he sought the Lord God of his father and walked in his commandements which duties if 2. Chro. 17. 4. we ioyne together we shall be blessed according to that of the Psalmist Blessed are they that keepe his Testimonies and that seeke him with their whole heart Psal 119. 2. §. Sect. 8 That we must seeke to haue and hold Gods grace and fauour in Iesus Christ Finally to this duty of seeking God is required that we seeke to haue and to hold his face and fauour in Iesus Christ desiring nothing more in Act. 17. 28. the world then to haue the bright beames of his countenance continually shining vpon vs and to finde and feele the sweete and vitall influences of his fauour warming our hearts with ioy and comfort for in him wee liue and mooue and haue our being and if hee graciously behold vs with the benigne aspect of his mercy and loue we liue and flourish but if hee doe turne away his face we are troubled and if he but blow vpon vs with the Ps 104. 29 30. breath of his displeasure our breath will faile and dying we shall returne to our dust He is the life-giuing Planet and Sunne of all comfort and ioy who by the beames and influences of his fauour both giueth vs life and preserueth vs in our well-being And therefore as the inferiour creatures are much indammaged when in the eclipses of the Sunne they are for a short time depriued of its presence and vitall influences so cannot our soules but receiue much hurt and spirituall detriment if the beames of Gods fauour be for the shortest moment eclipsed from vs. Heereof it is that we are exhorted to seeke the Lord and his face because in him our Psal 105. 4. life and strength vertue and vigour chiefly consisteth Seeke the Lord and Hos 5. 15. Psal 106. 4. his strength seeke his face euermore And therefore no sooner was Dauid mooued to performe this duty but presently he vndertaketh it as being aboue all other things most pleasant and profitable When thou saydest Psal 27. 8. saith he Seeke yee my face my heart said vnto thee Thy face Lord will I Vers 9. seeke And hence it is that if the Lord did neuer so little estrange himselfe he doth so earnestly pray that hee would not hide his face from him and cryeth out as a man vtterly forlorne and forsaken of all hope and comfort My God my God why hast thou forsaken me why art thou so farre Psal 22. 1. from helping me and from the words of my roaring And contrariwise when he inioyed Gods face and fauour he thought himselfe much more happy then in the fruition of all earthly blessings There are many saith he that say Who will shew vs any good Lord lift thou vp the light of thy countenance Psal 4. 6 7. vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and wine increased Now the meanes whereby we may preserue and assure vnto our selues the face fauour and louing countenance of God is daily to striue and labour after greater perfection in all spirituall graces and in the duties of his seruice as to know him more perfectly to beleeue in him more assuredly to loue him more intirely to feare him more reuerently to trust in him more firmely to hope in him more cheerefully and patiently to call vpon him more deuoutly and feruently to heare his Word more attentiuely and to performe all the duties of piety righteousnesse and sobriety more sincerely and diligently then we did the day before And if we thus labour and indeuour to please God in all things we shall be sure of his fauour and notwithstanding our manifold infirmities he will shine vpon vs with the light of his countenance and graciously accept and be well pleased with vs in the face of his Beloued and our Mat. 3. 17. onely Sauiour Iesus Christ CAP. V. Of the right manner of seeking God so as we may be sure to finde him and of the benefits which arise from it §. Sect. 1 That we must seeke God first and principally seasonably and constantly AND these are the things which are required to this duty of seeking God daily The second point propounded was the Matth. 6. 33. manner how he is to be thus sought of vs. In which respect wee are to seeke him rightly according to the direction of his Word Wherein is required first that we seeke God first and principally that is aboue all things in the world more highly esteeming him in our iudgements more often thinking on him in our meditations more feruently cleauing vnto him in our hearts wils and affections more diligently seeking his grace and fauour in all our actions then the greatest excellencies that heauen or earth can affoord vnto vs. Secondly wee must seeke him first in time and before all other things as men vse to seeke first things chiefly necessary profitable and of greatest value and excellency and when they haue any spare time things of lesse vse vtility or worth as treasures before lumber meanes of life foode apparell liberty and peace before superfluities and such things as serue onely for ornament and delight Thirdly wee must seeke him in the opportune seasonable and acceptable time when he may bee found that is whilst the day of saluation lasteth and whilst yet God offreth vnto vs his grace and fauour and still vouchsafeth vnto vs his holy Ordinances that seeking we may find him in them Yea whilst God biddeth vs seeke his face and euen assoone as the word is come out of his mouth our hearts must answere Thy face O Lord will I seeke So the Lord by his Prophet Psal 27. 8. exhorteth vs Seeke ye the Lord while he may be found and call vpon him while he is neere And the Church and people of God perswade one another Esa 55. 6. Let vs goe speedily to pray before the Lord and to seeke the Lord of hosts and Zach. 8. 21. I will goe also We must seeke the Bridegroome when hee is come into his Garden and inuiteth vs to feast with him in his spirituall delicacies And whilst he knocketh at the dore of our hearts with the finger of his Spirit and calleth vnto vs by the ministery of his Word saying Open vnto mee Cant. 5. 1 2. my sister my loue my doue my vndefiled Wee must not giue him a come-againe nor put him off with slight excuses lest he punish our sloth by withdrawing himselfe and the comforts of his Spirit from vs and because we would not open when he knocked nor answere when hee called he make vs to knocke and call and cry before he will heare vs and to seeke him with sorrow before he will be found of vs that so he may make vs afterwards to esteeme more of his gracious offers and to make more precious account of his comfortable
salt of wisedome and either tending to spirituall edification by instruction admonition exhortation reprehension Ephe. 4. 29. counsaile or comfort or to his temporall good in his worldly affaires And our owne comfort and saluation is furthered when vnto these former wee adde such speeches as more properly tend to our owne good as to the increasing of our wisedome and knowledge the strengthening of our faith the increasing of any other sauing grace as when we mutually informe one another and stirre vp the graces of God in vs by holy conferences or else such as are profitable in respect of our temporall estate as about the ordinary businesses of our callings and earthly affaires in which wee are daily conuersant Now that wee may thus rule our tongues and order our speeches in this holy manner abstaining from all light and vaine words friuolous and vnprofitable discourses and rotten and vnsauoury communication let vs consider that God hath giuen vs this excellent gift of speech that wee might thereby glorifie him and benefit one another especially in the best things therefore they who neglect these and direct their speech to contrary ends doe most fearefully abuse this excellent gift and thereby iustly deserue to be depriued of it Secondly let vs consider that God is alwaies present with vs and is an eare-witnesse of all our speeches and therefore let vs blush for shame to speake any thing in his hearing which we would not vtter in the presence of a graue wise and religious superiour Thirdly let vs continually remember that fearefull saying of our Sauiour that wee shall giue an account of euery idle word at the day of Iudgement and that by our words we shall either Mat. 12. 36 37. be iustified or condemned And therefore let vs not vainely and causelesly increase our accounts not onely by idle and vnprofitable but rotten and vnsauourie speeches nor vse this winde of words as bellowes to kindle against our selues the flame of Gods wrath here and the fire of hell in the life to come And to this purpose let vs with the Prophet Dauid take heede Psal 39. 1. to our waies that we offend not with our tongue and considering that it is an vnruly euill and as the Apostle Iames compareth it like an headstrong Iam. 3. 3 4. Horse that will stand on no ground let vs breake it with the terrours of Gods Iudgements and curbe it in with the bridle of his feare that it may not rush into any vnprofitable wicked speeches And because we cannot by all our force and skill care and watchfulnesse tame this wild and vnruly beast but that it will breake out and vtter such things as are either vaine and vselesse or hurtfull and sinfull let vs often desire the Lord who gaue vs our tongues that he will by his grace and holy spirit rule and order them and that he will set a watch before our mouthes and keepe the doore Psal 141. 3. of our lips that we may speake onely those things which may tend to Gods glory and the mutuall good of one another §. Sect. 3 Of the right ordering of our workes and actions Finally our daily care and indeuour must be rightly to order and dispose of all our workes and actions that they may be conformable to the Law of God both in doing the duties which he hath commanded and in leauing vndone the vices and sins which he hath forbidden and condemned and that whether they respect God or our neighbours and our selues For our time and strength must be spent either in the religious duties of Gods seruice or in the workes of iustice charity and mercy towards our neighbours or of temperance sobriety and Holinesse towards our selues either in the generall duties of Christianity or the speciall duties of our callings or in vsing the meanes and helpes whereby wee may bee the better fitted and enabled vnto all and euery of them That so wee may Matth. 5. 16. 1. Cor. 10. 31. 2. Pet. 1. 10. Ephe. 4. 1. glorifie our heauenly Father by hauing the light of our godly liues shining before men edifie our brethren by our good example make our owne calling and election sure walke worthy of our high calling adorne our profession gaine others to the profession and practice of the true Religion and by our fruitfulnesse of obedience obtaine a plentifull haruest of ioy and happinesse when Christ shall come to Iudgement and render vnto euery one according to their workes Neither must we onely take care that our mindes and hearts bee taken vp and furnished with good thoughts and holy affections and our tongues exercised in Christian communication and speeches sauouring of grace and godlinesse but also that wee bring them to good effect by practizing what wee thinke and speake in all our workes and actions Nor that wee mortifie sinne in our soules and affections but also in our earthly members Col. 3. 5. and outward man and if through frailty wee haue entertained into our minds and hearts sinfull thoughts and desires or broken out into rash and inconsiderate speeches yet at least let vs stay heere and not produce it into act which is to giue this cursed birth full growth and strength and to consummate and bring it to full maturity and perfection Jam. 1. 14 15. §. Sect. 4 Of the sixth maine duty which is to submit our selues to Gods good pleasure in all things The sixth maine dutie which we are daily to performe is to submit our selues in all things to Gods good will and pleasure and to resigne our Rom. 5. 3. soules bodies and states to be gouerned and guided by his prouidence without murmuring or repining being contented with whatsoeuer hee sendeth and to indure what he inflicteth not onely with meekenesse and patience but also with cheerefulnesse and spirituall ioy of which wee haue the Apostle Paul an example for our imitation who had learned in all estates to be content so that he could be abased and abound full and hungry yea was able to doe all things through the helpe of Christ that strengthened him Phil. 4. 11. 12. To the attaining of which contentation we are to consider that the Lord is infinitely wise and knoweth what is better for vs then we our selues infinite Matth. 6. 32. in power and able to do that which in his wisedome he knoweth to be best and infinite in goodnesse mercy and compassion towards vs and therefore that he will doe that vnto vs and for vs which in his wisdome hee knoweth most profitable especially for the eternall saluation of our soules That by his prouidence he ruleth all things in heauen and earth and most wisely and powerfully directeth them to the good of all that depend vpon him that in an especiall manner he doth thereby watch ouer them that feare and trust in him and will not suffer them to want any Psal 34. 9. thing that is good Finally we are to remember
haue betimes performed this duty priuately by themselues CAP. XVII Of singing Psalmes and reading the Scriptures in the family §. Sect. 1 That singing of Psalmes is inioyned in the Scriptures and practised by the faithfull VNto prayer we adioyne that holy exercise of singing Psalmes in the family which though it bee not in practice next in order according to ordinary vse yet I would not seuer it from the former seeing it is a religious duty and like vnto it being a notable meanes whereby wee praise God and render vnto him thankes for all his benefits And though it be not tyed vnto any part of the day nor yet euery day to bee necessarily performed and though in no family it be alwayes alike seasonable as in the time of mourning for some priuate or publike calamity but in the time of reioycing when we haue occasion to praise Gods holy name for his gifts and blessings conferred on vs according to the Apostles rule Is any man among Iam. 5. 13. you afflicted let him pray Is any merry let him sing Psalmes And though in some families it can seldome be done for want of leasure and opportunity vnlesse it be on the Sabbath and in some places not then for want of conuenient company to ioyne together yet where it may conueniently be performed in respect of company leasure and other occasions it is an excellent duty which is no wayes to be neglected For first it is inioyned in the Scriptures The Prophet Dauid in many places exhorteth to it O come saith he let vs sing vnto the Lord let vs make a ioyfull noise to the Psal 95 1 2. Rocke of our saluation Let vs come before his presence with thanksgiuing and Psal 100. 1 2. make a ioyfull noise vnto him with Psalmes Make a ioyfull noise vnto the Lord all ye lands serue the Lord with gladnesse come before his presence with singing Sing aloud vnto God our strength make a ioyfull noise vnto the God of Iacob c. Psal 81. 3. 47. 6. 68. 4. Esa 42. 10. Sing vnto him a new song play skilfully with a lowd noise So the Prophet Esay Sing vnto the Lord a new song and his praise from the end of the earth And Ieremy Sing ye vnto the Lord praise ye the Lord for he hath deliuered the Ier. 20. 13. soule of the poore out of the hands of euill doers The Apostle Paul likewise exhorteth vs to speake vnto the Lord in Psalmes and Hymnes and spirituall Eph. 5. 19. Iam. 5. 13. Songs singing and making melody in our hearts to the Lord. Of which wee haue the Saints of God in all ages examples for our imitation in the time both of the Law and the Gospell and in the purest ages of the primitiue Church who were complained on to the persecuting Emperours for their diligent performance of this duty day and night Yea our Sauiour Christ himselfe at the celebration of his last Supper is sayd with his Disciples to haue concluded that holy action with singing of a Psalme Which examples that we may imitate let vs further consider in the next place that it is a notable meanes to rowze vp our drowzie and dead hearts and by the sweete melody affecting our outward sense to rauish them with ioyfull delight and make them cheerefull in Gods seruice which was the cause why Elizeus being to prophecie and finding his Spirit dulled with the vnpleasing presence of the idolatrous King who together 2. King 3. 15. with Iehosaphat was to haue the benefit of his good indeuours desireth a Musician to play before him to stirre vp his heart vnto the more cheerefull performance of this duty Secondly it is an acceptable seruice vnto God as being a singular meanes to glorifie him when as our hearts are filled with thankfulnesse and our mouthes with his praises according to that of the Psalmist Whoso offereth praise glorifieth me the which in the Psal 50. 23. same Psalme he preferreth before oblations and burnt sacrifices Finally Vers 13. 14. Apoc. 5. 9. 14. 3. it is an heauenly exercise of the glorified Saints which we shall performe with them in that place of ioy and happinesse if wee take delight in it whilst we liue in the earth §. Sect. 2 How we may sing Psalmes in a right maner Now if we would performe this in an acceptable maner our care must be that it be done with our soules as wel as our tongue and lips And first with our minds both vnderstanding what we sing so as we may say with the Apostle I will sing with the Spirit and I will sing with the vnderstanding also and applying our minds vnto it with due attention not suffering them to be carried with wandring thoughts Secondly we must sing with our hearts also according to that of the Apostle Speake to your selues in Psalmes singing Eph. 5. 19. and making melody in your heart vnto the Lord which elsewhere he calleth singing with grace in our hearts to the Lord the which Dauid practised Col. 3. 16. I will praise thee saith he with my whole heart And this we shall doe if we Psal 138. doe apply and fit them to the matter of the Psalme and put on the same affection which Dauid had in penning them as humility in the confession of sinne feruencie of desire in petitions and suites alacrity and cheerefulnesse in prayses and thanksgiuings assent and beliefe in prophecies and predictions teachablenesse and willingnesse to learne in doctrines and instructions readinesse to obey in commandements and exhortations c. and at all times and in all things reuerence of Gods maiesty in whose presence we performe this duty In the meane time we must take heed that we doe not apply his imprecations which were vttered by a propheticall spirit against those who were desperate enemies to God as well as Dauid against our priuate enemies with a reuengefull desire that those euils may befall them seeing our Sauiour hath taught vs to pray for them But wee must either make vse of them for doctrine and instruction or if we apply them it must not be against particular persons but against all those whatsoeuer whom the Lord in his wisedome knoweth to be desperate enemies vnto him and his Church Secondly our care must bee that we doe not make it a bodily exercise singing Psalmes for recreation only and as wee doe other songs for meere pleasure and sensuall delight but we must performe it as a religious duty of Gods seruice and striue in it to please him rather then our selues We must not seeke to delight the eare and affect the heart with the ayre musicke and sweetnesse of the tune but that there being an harmony betweene it and the voyce we make sweete melody in Gods eares which if it be wanting our best musicke as one saith is no Aug. Confess lib. 10. cap 33. more acceptable to God then the barking of Dogs the lowing
confusion into Church and Common wealth and to crosse Gods wise prouidence in the gouernment of the world who hath giuen variety of gifts which he hath appointed to be exercised in variety of callings that being helpefull and seruiceable mutually vnto one another humane societies might be preserued peace and loue nourished in them And therefore as in a well-gouerned Army euery one keepeth his place and station vnto which his Generall hath designed him not only serueth him generally as a Souldier but in that place and office vnto which he is appointed and chosen So must wee demeane our selues towards our great Commander and not thinke it enough to performe good duties vnlesse we doe those which belong to our callings not out of fancie and fickle vnconstancie leauing our station but as the Apostle requireth abide in the same calling wherein God hath placed vs. 1. Cor. 7. 20 24. §. Sect. 2 That we must be regenerate before we can serue God acceptably in our callings But it is not sufficient that we be settled in a lawfull calling and that we painfully performe the duties that are required in it for this a meere worldling may doe out of carnall and earthly respects either for his owne pleasure credit or profit but that we so carry and demeane our selues in it as that we may by our labours and indeuours glorifie God further our own saluation and aduance the good of the Church Common wealth Vnto which diuers things are required some whereof respect our persons and some the actions and duties which we performe Vnto our persons there is required that we be regenerate and sanctified For our persons must be accepted before any of our workes can please God and bee holy and righteous before we can bring foorth the fruits of holinesse and righteousnesse For as vnto the pure all things are pure so vnto them that are defiled and vnbeleeuing Tit. 1. 15. Pro. 21. 27. verse 4. is nothing pure but euen their minde and conscience is defiled And if the sacrifices of the vvicked are abominable and their very prayers are turned into sinne hovv much more are the ordinary vvorkes of their callings sinfull and odious in Gods sight Neither can such as are vnsanctified expect any blessing of God vpon their labour or that they should prosper Psal 1. 3. 112. 1 2. c. Psal 128. 1. in any thing vvhich they doe or take in hand seeing by Gods promise this priuiledge is limited vnto the righteous and such as feare him § Sect. 3 That we must performe the duties of our callings in faith Vnto the actions also and duties of our callings that they may be acceptable vnto God diuers things are required And these are either such vertues and graces which goe before as being the causes of all our good actions and proceedings or such as doe accompany and attend vpon them Of the former sort the first and principall is a true and liuely faith whereby I vnderstand not only a iustifying faith which assureth vs of the remission of our sinnes and of the loue and fauour of God and which by vniting Hab. 11. 6. Iohn 15. 5. Rom. 14. 23. vs vnto the true vine Christ doth inable vs in him to bring forth the fruits of righteousnesse without which we cannot please God nor doe any good thing seeing all wee doe is sinne but also a particular act of this faith whereby we are perswaded that our callings and the duties which wee performe in them being pleasing vnto God the Lord wil giue a blessing vpon all our labours and indeuours For which purpose our faith must haue a warrant and ground out of Gods Word both inioyning these duties and promising a blessing vnto the performance of them And thus shall wee Hab. 2. 4. liue the life of faith which is so often commended vnto vs in the Scriptures when as therein wee doe not only the religious duties of Gods seruice but also the duties of our callings whereby wee shall bee incouraged to goe forward in them with all alacrity and cheerefulnesse when as we are assured that God will blesse those labours which himselfe hath required and not bee dismayed with those crosses and troubles which befall vs in them seeing we are sure that by Gods blessing and gracious assistance wee shall ouercome them and haue a good end and issue of all our labours § Sect. 4 That the duties of our callings must proceede from Loue. Secondly the duties of our callings must proceede out of vnfained loue towards God and our neighbours which is the fountaine of all true obedience and not principally from selfe-loue or loue of the world which being poysonous rootes of all sinne will taint all our workes and actions which spring from them They must arise from the loue of God which moueth those in whom it is to consecrate wholy vnto him their liues and labours in all things desiring to serue him who so loueth vs and whom we so loue both in the immediate duties of his worship and also in the ordinarie duties of our callings And this is done when as wee labour in them not first and chiefly for worldly gaine and aduantage thereby to please our selues but in obedience to Gods Commandement who requireth these duties of vs studying in all things to please him and that our actions both for the matter and manner may be approued and accepted in his sight Secondly wee must performe the duties of our callings out of loue towards our neighbours seeking in them their good 1. Cor. 13. 5. Gal. 5. 13. as well as our owne seeing true charity seeketh not her owne but is also seruiceable vnto others which if wee doe then will we not wrong them to benefit our selues nor gaine by thir losse wee will not depriue them of some great good to get vnto our selues some small aduantage neither will we be so wholy intent and greedily gripple in following our owne businesse but that wee will spare them some of our time and afford them our best helpe when their necessity shall require our assistance and reason charity and conscience shall binde vs to afford it §. Sect. 5 That they must be directed to right ends Thirdly as our labours must arise from these causes so they must bee directed to right ends As first and principally to Gods glory which in 1. Cor. 10. 31. all wee doe wee must labour to aduance Neither is God onely glorified when wee professe and practise religious duties but also when wee walk conscionably in our callings and with all diligence performe the duties required in them in obedience to his Commandements Secondly we must propound vnto our selues in them the good of the Church and Common wealth which wee are to preferre before our owne priuate and so carry our selues in all things as that we may be profitable members in these societies In which regard wee must not seeke to gaine by the common
our heads are not vexed with carking cares nor our hearts affrighted with the terrours nor gnawed on with the worme of an euill conscience But of this I haue spoken largely in another place Fifthly we must possesse our soules Christian warfare 2. part l. 2. cap. 19. with patience if we will as we ought walke in the duties of our callings for besides that our labours in themselues are tedious and troublesome we are daily subiect to many crosses and mis-carriages in them which will discourage vs from going on or if we doe being constrained by necessitie yet with much discontentment and disquietnesse of minde murmuring and repining if we be not armed with patience and resolution to suffer with meekenesse whatsoeuer God shall be pleased to send Sixthly we must haue our hearts replenished with thankefulnesse vnto God and bee ready at all times when we obserue his loue in blessing our labours to lift Gen. 32. 10. them vp rendring vnto him praise and thankesgiuing And acknowledging that we are lesse then the least of Gods mercies we must giue him the whole glory of them and not sacrifice vnto our owne nets nor attribute our well-proceeding and good successe to our owne policie and skill industry Hab. 1. 16. and abilities but knowing that whatsoeuer we haue we haue receiued it from God wee must take all occasions of rendring vnto him the praise 1. Cor. 4. 7. which is due vnto him Seuenthly wee must performe the duties of our callings with alacrity and cheerefulnesse and whatsoeuer we doe we must doe it heartily as vnto the Lord and not vnto men who will richly reward our labours Col. 3. 23 24. with an heauenly inheritance For as he loueth a cheerefull giuer so also a cheerefull labourer in all things more respecting our inward affections then our outward actions And as it is acceptable to God so will it bee most comfortable vnto vs making all our labours easie when our hearts and hands are conioyned in doing them Eighthly we must obserue Iustice in all the duties of our callings doing nothing in them but that which may aduance our neighbours good as well as our owne And this will make vs auoyd all vniust and vnlawfull courses which are commonly vsed to gather wealth all fraud and deceit extortion and oppression 1. Thes 4. 6. all vnprofitable labours which tend to the hurt rather then the good of the Common-wealth and deceitfull dealing in those that are lawfull Finally by this Iustice wee shall bee mooued to giue euery man his due and to doe no man wrong in the carriage of our callings but so deale in them with others as we would haue others in their callings to deale with vs. CAP. XIX Diuers reasons which may perswade vs to be faithfull and diligent in duties of our callings §. Sect. 1 That God hath ordained man to labour and hath in many places of the Scriptures strictly inioyned it NOw when we are thus qualified with these vertues and graces the last thing required in the duties of our callings is that we walke in them with all painefulnesse and diligence which because it is tedious to flesh and blood and men are naturally giuen to ease and liberty desiring no calling at all or if any bee put vpon them by necessity rather then choyce to walke in them with as much sloth and negligence as desire of their gaine and aduantage will permit and few of many that are painefull are diligent in their callings in obedience vnto God or out of conscience of their duty or any other religious consideration labouring no otherwise in them then Infidels and Pagans onely for worldly benefit and earthly respects Therefore it will be profitable to propound some reasons out of the Scriptures both to incite vs to honest labour in the workes of our callings and to make vs auoyd sloth and idlenesse First then let vs consider that God hath ordained man as naturally to labour as the sparkes to flee vpwards and Iob 5. 7. Gen. 2. 15. in the state of innocency would not indure that man should be idle but made his labour easie and comfortable that he might labour with delight And therefore much lesse will he now suffer man vnpunished to liue at his ease seeing he hath imposed it vpon him as a penalty for his transgression that in the sweate of his face he should eate his bread and hath purposely Gen. 3. 19. cursed the earth with barrennesse without tilling and manuring being content that it should want its naturall fruitfulnesse rather then that man should want necessary cause and occasion of labour And though hee would haue his Saints in heauen to keepe vnto him a perpetuall Sabbath not that they should be idle but wholly intent to his prayses yet prescribing a Law vnto sinners on earth he appointeth but one day for rest and sixe for labour to shew vnto vs that in this world he will bee serued not onely with religious duties but in the greatest part of our time by walking faithfully and conscionably before him in the duties of our callings expressing and exercising our inward graces and religious vertues in our vocations and the outward duties required in them And this Law hee hath backed with many speciall commandements and testimonies of holy Scripture requiring at our hands that we should daily exercise our selues in the duties of our callings Thus Salomon sendeth the sluggard to Pro. 6. 6. learne of the silly Ant diligence and industry in his labours that at least shame might driue him to the performance of his duty when hee seeth himselfe a reasonable man who hath so many motiues to induce him and ability to propound so many good ends vnto his paines to bee exceeded heerein by a silly creature who hath no other helpe nor inducement but the instinct of nature So the Apostle Paul requireth of all men that they 1. Thes 4. 11. studie to be quiet and to doe their owne businesse and condemneth them who worke not in their owne callings but busie themselues in other mens matters as inordinate persons adiudging them to this punishment that if they would not worke neither should they eate because they haue no right vnto it before they haue laboured for it but are theeues who liue by the sweate of other mens browes and like idle drones vniustly deuoure the fruit of their labours And this the Apostle implieth where hee first requireth them to worke with quietnesse and then to eate their owne bread for if earning it by our labours make it our owne then it is not our owne before we haue earned it neither will free gift of friends or inheritance giue iust title vnto it vnlesse we strengthen it by performing obedience to that first Law after the fall In the sweate of thy face thou shalt eate thy bread And therefore the Apostle seemeth to make stealing and not labouring to be all one Let him saith he that stole
set vpon these but vpon the mayne bargaine of heauenly happinesse assured by them and would bee content with all cheerefulnes to leaue them to lay downe their talents at Gods feet when as he shall call them to enter into the ioy of their Lord. §. Sect. 3 That the poorer sort must labour painfully in their callings notwithstanding that the badnesse of their trades afford small earnings Now if the rich and noble are not priuiledged from diligent walking in their callings then much lesse can any of the poorer sort who are able to take paines thinke themselues exempted seeing they are tyed to the performance of their duty not only by the same golden bond of conscience but also by the yron chaine of necessity that they may haue wherewithall to relieue and sustaine themselues and those that belong vnto them which if they be not strong enough to tye them to their duty but that they will liue like idle loyterers and not labour for their liuing it is fit that vnto these two there be added a third which is the bond of authority whereby they should bee compelled to take paines and not liue as idle and vnprofitable Drones in the Common wealth And if this treble bond will not hold them then are they as inordinate liuers according to the Apostles rule to be cast out of all ciuill society and not suffered to eate 2. Thes 3. 6 10. because they will not worke or else to feede vpon the bread of affliction and the water of sorrow because they will not eate the bread of their honest labour nor earne their liuing in the sweate of their face Neither doth any law binde vs to relieue such as will be subiect to no law nor to pitty their wants who will take no pitty on themselues But what if being poore they cannot maintaine themselues and their charge either because it is so great or the gaine so small that commeth of their labours and what if their trade be so hard and paines in it prized at such low rates that there is no competencie in their earnings to minister vnto them and theirs necessary reliefe In this case the poore are ready to say that it is as good to sit still as to rise and fall and that they had as liefe play for nothing as worke for nothing But it is farre otherwise for howsoeuer if the case truly standeth thus for it is not alwayes so when it is pretended and oftentimes the trade is blamed when the fault is in the negligence and sloth of them that loyter in it as heereby it appeareth in that many others of the same trade by their laborious diligence doe with their earnings comfortably maintaine themselues and their families yet as I say if it be truth which they speake howsoeuer they may in this case if they can change their calling for a better which will affoord them more sufficient meanes and maintenance for the labourer is worthy of his hire and by Gods Law if we be liberall in spending our sweate wee should not bee scanted in eating our bread yet so long as they hold their calling as they ought to hold it till they can change for a better they must not surcease and giue ouer their labour in it To which end let them consider that they doe not only thereby serue cruell man who being straight in his bowels will not suffer them to get their liuing by their labour nor allow them foode to recouer that strength which they haue spent in his seruice but that in all their workes and laborious paines they serue as their chiefe Lord the bountifull King of heauen and earth which will richly reward their diligence if it bee done in obedience to his Commandement and supply aboundantly whatsoeuer is defectiue and wanting on the behalfe of their earthly master The which if he doth not to their full content in this life but to humble them and weane them from the world doth feede them with a sparing hand yet if they will performe their duty and possesse their soules with patience what is wanting in full payment heere hee will double and redouble yea infinitely multiply by crowning their paines and patience with vnspeakeable ioy and endlesse glory in the life to come Yea if they will making conscience of their duty cast themselues into the armes of Gods prouidence he will assuredly prouide for them according to that of the Psalmist Trust in the Lord and doe good so shalt Psal 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7. thou dwell in the land and verily thou shalt be fed And either he will allow them more liberall maintenance by powring out a larger blessing vpon their labours or by opening the hearts of those who are rich to contribute to their necessities or else seeing man liueth not by bread onely but by euery Mat. 4. 4. word that proceedeth out of Gods mouth hee will giue such an extraordinary blessing vpon their little poore pittance that like vnto the widdowes handfull of meale and cruize of oyle and Daniels pulse and water it shall be as sufficient to preserue their health and strength as the dainty fare and full tables of the rich In the meane time they whom God hath blessed with sufficient plenty are to be perswaded to let the chiefe streames of their bounty and Christian beneficence runne into these dry and thirsty lands and to take speciall care that aboue all other poore these who are painefull in their callings and yet not able thereby to sustaine themselues and their families may be relieued and comforted For of seed so seasonably sowne in such choyce grounds they may assuredly expect an heauenly haruest and plentifull crop of ioy and happinesse Whereas if they shut vp the bowels of their compassion and will not communicate some little part of those many rich talents which God hath entrusted to their disposing for the glory of their Master and good of their fellow-seruants but let them or theirs famish and starue for want of reliefe their riches and they will perish together and that little pittance of portion which they hold in their hands and of right belongeth to the poore shall bring them in the end no more comfort then Achans wedge of gold or Diues riches when he was in hell torments For in this life it shall canker and corrupt Jam. 5. 1 3. the rest of their treasure and the rust of it in the day of Iudgement witnessing against them shall cause them to heare that fearefull and dreadfull sentence Depart from me ye cursed into euerlasting fire prepared for the Mat. 25. 41. deuill and his angels For I was hungred and yee gaue me no meate I was thirsty and yee gaue mee no drinke c. In which respect I should ten thousand times rather chuse to perish for hunger then abounding in their wealth to let others perish for want of charity and with Lazarus to die at the rich mans gate
profitable labour in our callings requireth honest recreations as a speciall meanes which inableth vs vnto it seeing in euery Commandement wherein a duty is imposed all the helpes and furtherances which inable vs to doe it are also inioyned And though God hath appointed this world to be a place of pilgrimage and warfare and not a Paradise of pleasure and Chariot of triumph reseruing that for his owne Kingdome when hauing finished our iourney and obtained victory we shall rest from all our labours and be compleate in all ioy and happinesse in which regard it becommeth vs not heere to spend most of our time in sports and pastimes but rather in painefull trauaile and sore conflicts with our spirituall enemies yet because we could not hold out in our pilgrimage and warfare without some refreshing he hath graciously allowed vs some time as it were to lye in our Inne and Garrison to take our pleasure and delight that being refreshed we may more lustily proceede in our iourney and more couragiously renew our warfare and fight and to this end hath fitted his creatures both for the vse of necessity and also comfort and delight and not onely alloweth man bread and water to sustaine him in life but as the Psalmist obserued wine that maketh glad the heart of man and oyle to make him looke with a cheerefull countenance Psal 104. 15. §. Sect. 3 That recreations are profitable and necessary Neither is recreation onely allowed as lawfull but also inioyned as profitable and necessary It is profitable because it inableth vs to hold out in our labours and to performe all good duties with more vigour and in much greater perfection For as the strings of a Lute let down remitted doe sound sweeter when they are raised againe to their full pitch and as our fields being euery yeere sowed become at length more barren in bearing but being sometime laid fallow repay the Husbandmans patience and forbearance with double increase so our bodies and minds if Intermissio vt aruis sic ingenijs prodest they haue no remission from our labours will make but dull musicke if we doe not sometimes let them lye fallow and giue them a Summer-tilth of seasonable recreation they will remit much of their vigour and become quickly more barren to bring foorth any good fruits whereas by timely remission they will afterwards make more harmonious melody and double their fruitfulnesse if languishing with labour we refresh them and repaire their strength with some pleasant intermission And as recreation in these respects is very profitable so also is it no lesse necessary for if like bowes wee should alwayes stand vpon our bent wee would in a while proue starke slugges and if like Lute strings wee should alwayes haue our strength stretched to the highest pitch it would not onely be deadded and dull but still in danger to cracke and faile We are not made of God fit instruments for perpetuall motion but rest is to hold interchangeable course with it The which is to bee vnderstood not onely of our bodies but also of our minds for both of them haue but a finite vertue and their powers and faculties proportioned vnto finite actions and operations and therefore as they cannot doe things aboue their strength so neither can they continue in doing beyond their time or if they doe they are soone wearied and spent and forced to leaue their labour vpon the necessity of impotency which we would not intermit vpon the choyce of discretion But chiefly this falleth out in the studies and labours of our minds when as they are exercised about intellectuall obiects and intentiuely bent vpon discourses of reason For sensible things are con-naturall and familiar vnto vs and therefore being exercised about them we doe it with ease and delight as being like the fish in the water and the bird in the ayre in our owne proper element but when they are imployed about things onely intellectuall especially in diuine contemplations which are most contrary to corrupted nature and are eleuated aboue their pitch and wholly abstracted from all things sensible as in diuine studies prayer and heauenly meditations then they cannot like men in the element of water support themselues without much intention and labour In which regard as the body needeth rest both when it is wearied by greatnesse of labour or long continuance in that which is more easie in the proper obiects of its owne actions and also after serious studies and contemplations of the minde seeing it worketh not alone but exerciseth its faculties by the body and the chiefe parts of it as organs and instruments so likewise the minde and soule it selfe after it is wearied with labours and studies needs refreshing not like the body by rest but by delighting it selfe with change of obiects and operations leauing those which being serious high and difficult need much intention and study that we may conceiue and comprehend them for those which being easie familiar and delightfull to the senses recreate also the minde and bring vnto it much ease and pleasure And if it want these seasonable recreations the powers and faculties of it will be soone blunted and dulled and made vtterly vnfit for intellectuall studies and diuine contemplations To which purpose there is a Story of the Apostle and Euangelist Iohn recorded in the collations of the Fathers and cited by Aquinas who when one found him recreating and sporting Aquin. secunda secundae quaest 168. art 2. himselfe with his disciples and was offended at it as a thing misbeseeming his Apostle-like grauity inioyned one in the company to put his arrow into his bow and draw it to the head which when he had done often he willed him to continue drawing it still vnto which when he answered that if hee should so doe his bow would either bee broken or become sluggish the Apostle inferred that so likewise the minde of man would bee broken or grow dull and blockish if it should alwayes stand vpon the bent and neuer bee remitted from the earnest intension of serious studies §. Sect. 4 That we must make choice of such recreations as are lawfull and which they are And thus it appeareth that recreations are not onely lawfull but also profitable and necessary Now because many are apt to abuse this liberty vnto licenciousnesse and to rush vpon all sports and pleasures without choyce or difference or if they pitch vpon those which are allowable in themselues care not how shamefully they abuse them in respect of their il carriage in the manner of vsing them We are in the next place to know that recreations are not absolutely good but of an indifferent nature good to those that vse them well and euill to those who abuse them vnto sinne not simply good being considered apart by themselues but as they in their vse tend to the aduancing of those ends for which they are vsed Finally not good at all vnto vs if we rush vpon
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
rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
imitate we must carefully auoyd two vices as notable hindrances of this constancie the first is carelesse sloth in spirituall duties arising from our ouer-much minding and affecting of worldly things which maketh vs either to neglect them altogether or to performe them vnconstantly and onely by fits which kinde of intermission is a temporary defection and if it be not reformed will bring vs at last to a full and finall neglect of them The other is fickle vnconstancie in our courses proceeding from carnall lothing of spirituall exercises which causeth vs to bee soone weary of performing any good duty and therefore to shift and change as the sicke man turneth from one side to another vnto a new exercise before we haue finished that in hand and brought it to any good effect like the vnruly Patient who hindreth the cure by often changing of medicines before any of them haue had time to worke or the foolish Gardener who euery hand while transplanteth his trees from one soyle to another and letteth them not haue any conuenient time to be settled and rooted CAP. IX Reasons which may mooue vs to be constant in all Christian duties of a godly life and the meanes of it §. Sect. 1 That constancie is an inseparable companion of integrity ANd thus we see what that constancie which is required in the duties of a godly life and the vices which wee are to shunne as opposite vnto it The arguments which may mooue vs to this constancie are many some whereof I will briefly touch The first reason is because it is an inseparable companion of integrity and vprightnesse of heart For if in sincerity and truth wee performe seruice vnto God out of our loue and obedience to his will then these motiues alwayes remayning will make vs constant in doing of it Whereas if in hypocrisie we formally performe any duties being mooued thereunto by worldly respects then doth our obedience last no longer then they last and as they are variable and subiect to many changes so shall wee likewise change with them according to that of the Apostle Iames A double minded man is vnstable in all his wayes Secondly if we be Iam. 1. 8. not constant in the duties of a godly life all the paines which wee take by fits will be spent in vaine seeing we shall vndoe that one day which wee did the day before and like foolish builders one while setting vp and another while pulling downe we shall not be edified in our faith and sanctification and after much time spent bee neuer the neerer the finishing of our worke For though at some times we row neuer so strongly against the tyde and streame of our corruption yet when wee intermit our labour and giue our selues to sloth and negligence they will carry vs downe againe as farre from the Hauen of our hopes as we were at the beginning Of which we haue lamentable experience in many ancient professors who through this inconstancie in religious duties stand at a stay like dwarses whose age brings no growth neither increasing in knowledge faith and other sauing graces nor in bringing foorth of the fruits of them in their liues and conuersation If therefore wee would spend our paines to any purpose let vs not onely begin well but continue the worke of our sanctification till we haue perfected our holinesse in the feare of God as the Apostle 2. Cor. 7. 1. exhorteth If we would be true Nazarites consecrated to Gods seruice we must not be holy by fits but fulfill the dayes of our sanctification and separating Num. 6. 5 8. our selues from all sinfull pollution we must be holy to the Lord. For as in legall purifications though a man obserued neuer so strictly some Num. 19. 11 12. dayes allotted to his clensing yet if hee failed in any one though it were the very last and defiled himselfe with any legall pollution all his former labour was spent in vaine and the worke was new to begin againe so is it also in our spirituall purifying and in our sanctifying and consecrating our selues to Gods worship and seruice Thirdly the benefits which arise from this constancie may perswade vs to imbrace it for by continuance in Ioh. 8. 31. the Word of Christ we approoue our selues to be his Disciples indeed Wee shall with much ease performe all Christian duties when by our constancie we haue brought our selues to an habit And as all things which are put into a state of motion doe continue moouing with great facility and little helpe and if it be intermitted requireth much more strength and paines to begin it againe then it would haue required to haue continued it in that state so if we be continually inured to the duties of a godly life they will be easie and familiar vnto vs whilest this spirituall motion continueth but if it be broken off and intermitted it is a new worke to begin againe and will not be renewed to the former state without much indeuour and great difficulty It is easie to keepe that armour bright which is daily vsed but vse it onely by some fits and hang it by the walls till it be rusty and it cannot without much labour in skowring it be restored againe to its former brightnesse If the Instrument be daily played vpon it is easily kept in tune by the skilfull Musician but let it but a while be neglected cast in a corner the strings and frets breake and the bridge flyeth off and no small labour is required to bring it into order And thus also it is in spirituall things which are kept in an easie and orderly course with one halfe of the paines if wee continue them with a settled constancie Finally this constancy in holy duties giueth vs assurance of all Gods promises according to that of the Apostle We are made partakers of Christ if we hold the beginning Heb. 3. 14. of our confidence stedfast vnto the end and that couenant made with Dauid in the behalfe of his sonne Salomon I will establish his Kingdome for euer 1. Chro. 28. 7. if he be constant to doe my Commandements and my iudgements as at this day and by Gods gracious and free promise giueth vs iust title to spirituall and heauenly rewards For he will render to euery man according to his deeds To Rom. 2. 6 7. them who by patient continuance in well-doing seeke for glory and honour and immortality eternall life as the Apostle speaketh §. Sect. 2 The manifold euils which accompany vnconstancy in good duties Lastly the manifold euils which are caused by vnconstancy may effectually moue vs to be constant in all good duties For this various and often changing of our spirituall estate vpon euery slight occasion maketh our seruice odious vnto God and all our actions vncleane in his sight The which is implyed in the ceremoniall Law wherein the Chamelion was forbidden among the beasts which were vncleane whose property is to hold constantly no
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
6 That we must not vndertake too many things at once The third rule is that we doe not cumber our selues with too many businesses at once but that wee orderly proceed from one duty to another not vndertaking a new imployment till we haue brought that which we had first in hand to some good effect For as nature intendeth not many things at once because being of finite vertue and operation it cannot compasse and atchieue them all together but vniteth all its forces and vigour that it may perfect that at which it chiefly aymeth so vpon the same reason grace followeth the same course and because our vnderstanding is but of small capacity and extent and cannot without confusion comprehend many things at the same time and our wills weake and vnable to make sound and good choyce when as they are troubled with confused variety of many obiects and the zeale and ardency of our affections much weakened and cooled when as they are distracted and diuided betweene many things desireable and finally the wit dulled the spirits spent and the body tyred when as they are exercised about more imployments then by their vertue and vigour they can atchieue therefore it chuseth this as the best course to doe one thing after another and vndertaking the best and most necessary duties in the first place not to thinke of or affect another vntill that bee brought vnto some perfection For as the fire lying together giueth great heate but being scattered abroad soone goeth out and the Riuer running in the same current is of such force that nothing can stop it but being diuided into many little streames and riuelets becommeth weake and of little strength so if the fire of our zeale bee vnited about one obiect or Christian duty it vvill bee able to atchieue it with great feruencie and the streame of our deuotion running wholly in one course and current will bee of such force that nothing shall bee able to diuert or hinder it but let them bee scattered and diuided about multitudes of imployments at the same time and their heate will be abated and their strength so weakened that they will not be able to bring any one good duty to any reasonable perfection §. Sect. 7 That we must not busie our selues in other mens matters The fourth rule is that wee bee not busie and curious in prying into the liues of other men and spying out their infirmities nor strict and seuere in censuring and condemning their faults and imperfections when wee haue taken notice of them For hee that vndertaketh much businesse abroad must of necessitie neglect his owne at home hee that is curious in searching and examining other mens manners will finde no time to looke into his owne The which wee see daily verified by wofull and lamentable experience in many Professours of these times who spend all their zeale in censuring of others and in exclaiming against the corruptions of the times the disorders in the Common-wealth the faults of Gouernours Ciuill and Ecclesiasticall the defects and blemishes of the Church and in the meane time are cold and negligent in searching out their owne sinnes in reforming their owne manners and in the duties of sanctification and of a godly life The vvhich is oftentimes done not so much out of a true mislike and hatred of others vices and corruptions for then they would make speed to pursue Nulli nunquam omnino detrahas nec aliorum vituperatione te laudabilem videri velis Magisque vitam tuam ordinare disce quà m alienam carpere Hyer ad â—elant and subdue them with greater detestation in themselues out of a feeling experience of the manifold euils which they bring vpon them but to magnifie their owne zeale vvhich will not suffer them with any patience to tolerate such faults and corruptions to disguise and hide their owne vices vnder this shew of misliking others sinnes and to commend themselues and get the name of forward Christians by dispraising those who come farre behind them in outward shew But if wee would make any good progresse in the wayes of godlinesse wee must bee more diligent in reforming our owne liues then in censuring other mens and in vsing all good meanes which may furnish vs with sauing graces and further vs in all good duties then in spying out how farre others come short in them and in censuring them for these defects For as it is not the way of thriuing in our worldly estate to sit still and exclaime against others ill husbandry but diligently to follow our owne businesse so it is no course to grow richer in grace and in the fruits of godlinesse to censure and inueigh against others as vnthriuing Christians but carefully to looke vnto our owne estate and to vse all good meanes whereby wee may better it Yea in trueth this supercilious pride in ouer-weaning our owne gifts and censuring and condemning other mens defects mooueth the Lord oftentimes to withdraw from vs those graces and good parts which wee seeme to haue whereby wee are disabled either in substance or shew to proceed in any Christian course and oftentimes ouertaken with some foule sinnes to the end that being humbled in the sight of our owne frailty wee may become the more charitable towards others and ceasing to pry into their infirmities wee may vvith all our indeuour seeke to amend our ovvne liues §. Sect. 8 That we must take heed lest daily vse of Christian duties make vs cold and formall in them The fifth rule is that wee carefully take heed that through the daily vse of Christian and religious duties they doe not become cold and formall and performed rather for custome then conscience sake doing them still because wee haue long done them rather then out of a liuely sense of their profit and necessity like those who goe to feed not because they haue any appetite to their meate but because it is dinner time and betake themselues to rest not in regard that they finde themselues sleepy but because their ordinary time is come of going to bed But let the same causes which mooued vs first to vndertake them mooue vs still to continue in them namely the loue of God and obedience to his Commandements an earnest desire to glorifie him by doing the duties of his seruice and so to carry our selues as that wee may please him in all things and haue both our persons and actions accepted of him that wee may heereby adorne our profession edifie our brethren by our good example bee more and more inriched with all sanctifying and sauing graces strengthened to all good duties and so more and more assured of our owne saluation For if wee bee not still mooued by these causes and considerations to performe the duties of Gods seruice but doe them in an ordinary course and neuer thinke why nor to what end we shall soone grow cold and formall seruing God after such carelesse and negligent manner as that neither wee nor
are naturally auerse and backward vnto them sluggish and slothfull rash and vndiscreete in doing of them and therefore if wee doe not carefully watch ouer our hearts wee shall vpon euery slight occasion neglect them altogether or grow cold and carelesse slacke and remisse drowzy and soone weary in performing them Whereas if keeping this watch wee stirre vp and re-enliue Gods graces in vs when they are ready to languish and die and with the Ostridge hasten our speed by adding vnto our wings of faith and loue the spurres of Gods feare wee shall without thinking of wearinesse run much more swiftly and surely in the wayes of Gods Commandements §. Sect. 2 That we must watch ouer our selues that we be not circumuented by our spirituall enemies Finally in this our watch we must carefully take heed that whilest wee set our selues to performe the duties of a godly life wee be not hindred by Mat. 26. 41. Mar. 13. 33. Eph. ◠18. the tentations of our spirituall enemies or at least so disturbed and disabled that not doing them in that manner as we ought we lose all the fruit of our labours In which respect our Sauiour exhorteth his Apostles to ioyne watching with their prayer that they might not fall into tentation not onely vnderstanding thereby a bodily watchfulnesse opposed to naturall sleepe but also the spirituall watching opposed to carnall security the sleepe of the soule with both which they were at that time ouertaken For howsoeuer the consideration of the multitude might and malice of our spirituall enemies is a motiue sufficient to make vs stand watchfully vpon our gard seeing they assault vs on all sides with their engines of battery lay secret ambushments in euery corner and fill all places so full of their nets and snares that without singular circumspection we cannot auoyd them yet seeing they neuer bend their malice and might so furiously against vs as when they see vs exercised about Christian duties that they may either discourage vs or make them vnprofitable who seeth not that wee had heere need to keepe a double watch Like wicked theeues often fleshed with blood and cruelty they are alwayes ready to doe vs a mischiefe and to beate vs euen to the death when they find nothing about vs but then they double their watch and diligence in surprizing vs by the way when as we are going about the seruice of our heauenly Master and carry with vs the rich treasures of his graces in which regard wee must be no lesse vigilant for our owne safety then they for our destruction for our perseuerance in the wayes of godlinesse and preseruing of our spirituall riches then they to stop vs in our course and to spoile vs of all our wealth The deuill like a roring Lyon goeth alwayes about seeking to deuoure 1. Pet. 5. 8. vs and therefore it behooueth vs continually to watch and to be sober but Mat. 13. 25. Ioh. 15. 9. Exod. 5. 1 6. then he is most watchfull in sowing his tares when he seeth that our heauenly Husbandman hath sowne his good seed and wheate of sauing graces in our hearts The world alwayes maligneth those whom Christ hath chosen out of it but in nothing doth it shew greater malice against them then when they most seriously set themselues to doe God faithfull seruice as we see in the examples of all ages The flesh is alwayes ready to betray vs into the hands of them both but neuer doth it more spitefully play its prizes then when it seeth vs exercised in religious duties carrying away our hearts with a thousand distractions and like a massie and heauy waight pressing vs downe maketh vs lumpish and heauy vnweildy and soone weary in our Christian race In which regard we must at all times watch to defeate their malice but we must double and triple it against this triple opposition of the deuill the world and our owne flesh when we intend to performe any Christian duties §. Sect. 3 That we must keepe this watch in all places and at all times In all which respects we are to keepe a carefull watch ouer our selues in all places when we are at home and when we are abroad when we are alone and when we are in company in the Church and open streetes and in our owne houses and priuate Closets seeing there is no place free from danger by reason of those inward corruptions and secret traytors which we carry euery where about vs and those outward enemies the deuill and the world which are ready in all places to set vpon vs. So likewise there is no time exempted from this watch neither youth nor old age day nor night but it must be kept continually according to that Take Deut. 4. 9. heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life For the causes of it are continuall and therefore the watch must not be intermitted At all times we must labour to please God and not by fits and obedience at all times must be yeelded to him At all times sinne must be shunned vnto which we are prone by nature and all vertues and Christian duties to be imbraced and practised when any good occasion is offered vnto which naturally we are backward and auerse No time is exempted from the Christian warfare nor secure and safe from the assaults of our spirituall enemies And therefore we must continually stand vpon our guard and keepe our watch that we be at no time vnfit for any of these purposes lest being surprized vpon a sudden wee be easily vanquished by our spirituall enemies Besides through the intermission of our watch we doe not onely lose the present time which should be spent in the seruice of God but also indanger our selues to lose much more before we can againe set our watch in good order For our hearts hauing broke the bounds of Gods feare will not without much labour be restrained of their licentious liberty our deuotions being once cooled will not without much fire and fuell recouer their lost heate And sooner might wee with well ordered hearts haue performed the duties of Gods seruice which we intend then bring them in frame and rightly prepare them when through neglect of this watch they are out of tune Finally wee must keepe this watch in all estates and conditions in the time of health as well as in sicknesse as well when we are rich that our wealth do not wedge and fasten our hearts vpon the world and earthly things as in our pouerty that wee vse no vnlawfull meanes to become rich In our prosperity that we forget not God nor loue his gifts better then the giuer and in our affliction that we murmure not through impatiencie but draw neerer vnto God when he correcteth vs. §. Sect. 4 That we must watch ouer our brethren Neither is it enough that we thus watch ouer
meditate on this Day of Iudgement when Christ shall come in glory to iudge both the quicke and the dead and of the signes of his comming of the resurrection of the dead and change of the liuing of the citation of all before Christs Iudgement seate and of the diuers sentence which he shall pronounce for the elect and against the reprobate and of the blessed estate of the one and the cursed and miserable condition of the other of the eternall retribution which shall then bee of rewards to the faithfull in the full fruition of eternall life and blessednesse heauenly ioy and perfect glory of all the parts whereof I haue spoken in another place and of the retribution of punishment to the wicked in hell torments Christ Warfare 2. part both in their soules and bodies And these are the things whereupon wee may meditate respecting the actions of God Now concerning the things which we are to beleeue concerning the Church there is all profitable matter of Meditation As that there is a Church called and gathered out of the rest of the world as Gods owne peculiar people to worship and serue him according to his will That there is in this company an holy Communion of Saints vnited vnto our Head Christ by his Spirit and a liuely faith and with one another as members of the same body with the bond of faith and loue That this Church is Catholike part whereof is Militant on earth and part of it Triumphant in heauen That the properties of the Militant Church are to bee either inuisible which consisteth onely of the elect or visible consisting partly of them and partly of hypocrites that there are certaine infallible notes of the true visible Church by which we may discerne it from all others as the sound preaching of the Word and the right administration of the Sacraments in all the essentiall parts of them according to Christs holy institution and finally that there are also infallible notes of the true members both of this and the inuisible Church of Christ on which wee may profitably meditate and by examination apply particularly vnto our selues that we may know whether we be or no in this number And these are the things to be beleeued which we may chuse for the matter of our Meditation The things which are to be done are all contained in the Law of God or ten Commandements vpon which we may meditate seuerally and on all and euery of the vertues and vices contained in any of them but especially on those vertues in which we are most defectiue and on those vices vnto which our corrupt natures are most inclined as also on the meanes and helpes whereby wee may be inabled to imbrace and practise the one and shunne and auoyd the other and on the signes whereby wee may vpon due examination know whether or no we be indued with those vertues and purged from those vices Of all which I haue spoken in the former part of this Treatise vnto which I referre the Reader or if hee desireth a more full and perfect discourse vnto that exact and learned abstract of the duties commanded and sinnes forbidden in the Law of God written by my right reuerend and deare Brother to whose labours I acknowledge my selfe most beholding for all the former heads of diuinity which I haue set downe as the matter about which our Meditations may be profitably exercised §. Sect. 10 Rules directing vs in the choice of the fittest matter for our Meditations And thus haue I shewed what great and aboundant matter there is fit for our Meditations seeing any one of the former generall heads or points being thorowly discoursed on in our minds and wrought vpon and applyed to our affections according to that forme which I shall afterwards prescribe is sufficient for one dayes exercise and many of them will affoord plentifull matter for much longer time And therefore lest any should now bee as much troubled with plenty as they were before with want not knowing what theame or subiect to chuse out of such great variety and therefore being thus distracted in their thoughts should let all alone I will for the direction of such in their choice propound these rules following First that wee ordinarily and most often make choice of such matter as we finde to be most fit to stirre vp our deuotion to strengthen our faith to worke vpon our hearts and affections to inflame our loue towards God and kindle our zeale to confirme our affiance increase our hope feare of God humility and patience and finally to inable vs with all cheerefulnesse to performe all the duties of a godly life To which purpose wee must rarely chuse such matter as is meerely intellectuall and fit rather for speculation then for vse and practice though in truth there bee few points of sound Diuinity and scarce any of those before expressed which being rightly handled in our Meditations will not afford some fit matter as well for the sanctifying of our hearts and affections as for the inlightning of our mindes and increasing of our knowledge but such as hath beene matter of fact and brought to the vnderstanding by the imagination and to it by the ministery of the senses which will more easily and kindly affoord matter of Meditation to the most simple fit to worke vpon their hearts to inflame their loue stirre vp their deuotion and inable them vnto all Christian duties the which are the mayne ends of this exercise and not the inlightning of the mind with curious speculations and fruitlesse knowledge In which regard when we finde the matter on which we meditate vnfit for those vses and rellish in it little sweetnesse of spirituall refreshing or feele small warmth for the heating of our hearts with loue zeale and true deuotion we need not to insist vpon it but may passe to some other point which is more effectuall to the atchieuing of these ends Secondly wee must make choyce of such matter as in our discretion we thinke not only in it owne nature most excellent and generally most profitable and necessary but also such as is fittest for our persons and present state place time and other circumstances For as those who are inuited to a great and bountifull feast doe not feed on euery dish nor alwayes on such as are most costly and generally esteemed best but at least if they keepe a good diet make choyce of one or two amongst the rest which they thinke fittest for their stomakes and in respect of the present state of their bodies most likely to bring with delight to their taste wholesome nourishment for the preseruing of their health and strength so in that great plenty of prouision which I haue made to entertaine my ghests at this spirituall feast they must not run ouer many things at once nor alwayes preferre in their choyce such points as in their owne nature exceed others but picke out one or some few which are most fit for
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
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
perfection yet they suppose that there is no necessity of seruing God so strictly and sincerely but that all is spoken for forme and fashion sake otherwise they who are so earnest in perswading vs would leade vs the way by their good example For the remouing of which impediment we are to know that howsoeuer Ministers excell others in the common gifts of the Spirit as knowledge learning and such like yet the sauing graces of God are free not tyed to any calling or profession more then others And therefore seeing in this regard the learned hath no priuiledge aboue the vnlearned the Doctor aboue the Artificer or the Pharisee before the Fisherman it is no great maruaile if the greatest Rabbins in the world bee as small proficients in Matth. 11. 25. 1. Cor. 1. 26. Matth. 23. 2 3. grace and in the practice of holy Christian duties as those which they scorne for their ignorance and simplicity But yet so long as they sit in Moses chayre wee must not onely heare them but doe as they say though not as they doe seeing their speeches are not grounded vpon the authority of their persons or actions but vpon the Word of God vnto which wee owe simple and absolute obedience whosoeuer bee the Messenger that bringeth it vnto vs. But of this I haue written more largely in the first part of my Warfare vnto which I referre the Reader who desireth in this point more full satisfaction §. Sect. 6 Of the publike impediments which respect the people The common impediments of a godly life which respect the people are also diuers As first when they content themselues with a forme of profession and Religion without any desire to finde in themselues the power efficacy and fruite thereof for the sanctifying of their hearts and reforming of their liues As when they professe Religion because the State establisheth it goe to the Church and heare the Word because the Law requireth it pray in the Congregation and goe to the Communion because it is the custome of the Countrey and other of their neighbours doe it as well as they But this is to rest in a shadow without a substance and in a forme of godlinesse but denying the power thereof Which if wee would auoid our care must 2. Tim. 3. 5. bee to serue God in obedience to his Commandements to worship him in Spirit and truth and to ioyne the inward seruice of the heart and soule with the ourward seruice of the body and finally that in all these duties wee propound vnto our selues right ends namely to profit by them in knowledge faith and the practice of all holy duties of a godly life that we may glorify God in the further assurance of our saluation The second impediment respecting The second impediment the people is the neglect and contempt of the Preaching of Gods Word as a thing vnnecessary for their saluation For howsoeuer they suppose that there is some vse of it for their conuersion vnto God the inlightening of their mindes with some knowledge of the truth and the working of faith in some first degrees yet they hold it a needelesse taske to bee continually tyed to these religious exercises and that it is sufficient to vse them sometimes at their best leysure Which impediment if wee would shun wee must remember that as the Word and the ministery thereof is the immortall seede which begetteth vs to God so it is the spirituall food of our Ephe. 4. 11 12 13. soules whereby they must bee continually nourished that the graces of the Spirit begun may bee increased and confirmed in vs vntill we come to a perfect age in Iesus Christ That it is the sword of the Spirit whereof we haue daily vse in our spiritual warfare which lasteth as long as our liues last for the repelling of our enemies the ouercomming of all their dangerous temptations That it is the only true light which guideth vs in all our waies whereof if through negligence wee depriue our selues we shall walke in darkenesse and sit in the shaddow of death That it is our counsellor in all our doubts and our comforter in all our troubles the meanes to strengthen and vphold vs when we stand and to recouer and rayse vs when we are falne the chiefe helpe we haue to keepe vs in the way of truth and to recall vs when we erre and goe astray our food in time of health and our physicke to cure and restore vs when we are sicke The third impediment to the The third impediment life of grace and godlinesse is when as the people are content to heare the Word but without any cheerefulnesse and delight with cloyed stomacks and lost appetites whereof it is that this delicious Manna is loathsome to their carnall and surfetted taste and yeeldeth no wholesome nourishment because it is eaten against the stomacke Which if we would remoue wee must labour often to quicken our appetite that wee may with Dauid finde and feele the sweetenesse of Gods Psal 19. 10. Word farre exceeding the hony and the hony-combe and earnestly hunger and thirst after it that we may profit by it and haue the graces of Gods Spirit nourished and increased in vs. To which end wee must often meditate vpon the excellency profit and necessity of it as being a Pearle aboue all price and the onely chiefe treasure which will make vs truely rich The fourth impediment is want of diligence reuerence The fourth impediment and attention in the hearing of the Word whereby most of this precious liquor spilleth beside and is vtterly lost and want of care to treasure it vp in our memories or to meditate vpon it afterwards that we may bring it home to our hearts and consciences and practise it in our liues Which if we would remoue we must consider that it is not the deede done which will make Gods ordinances truely profitable but the right manner of doing them that God will neuer blesse vnto vs the meanes of our saluation if wee only bring our lips and eares and outward man vnto them and do not performe these religious duties with our heart and spirit And finally that for our spirituall nourishment it is not sufficient that we haue plenty of food set before vs vnlesse we feede on it with good appetites retaine it in our memories as it were in the stomacke and well digest and apply it to our vse by serious meditation which duties if wee neglect either not feeding vpon the food of our soules or casting it vp againe as soone as it is eaten we can neuer attaine vnto any spiritual strength but must needs grow faint and languish in the life of godlinesse The last impediment which I The fifth impediment will here speake of in the people is too much curiosity both in their hearing and applying of the Word For such itching eares haue many that they loath the sincere milke of the Word and all
and goe astray And if we be not able to try the spirits of our Teachers 1. Joh. 4. 1. Act. 17. 11. and to examine their doctrines by the Touch-stone of Gods truth how apt are wee to become a prey vnto seducers and false teachers and to fall into sects schismes and damnable heresies like blind men who not seeing their way doe stand wholly at the deuotion of their guides to goe with them whithersoeuer they shall be pleased to leade them Againe ignorance of Gods speciall prouidence is a notable pulbacke from pious duties whereby in a gracious and iust maner he doth euen in this life administer dispense his rewards to those that serue him preseruing them from all dangers and from the malice and fury of all enemies who oppose them in their Christian conuersation and prouiding for them all things necessary for their soules and bodies in such a competency and sufficiency as is most fit for his owne glory and their saluation and also his iudgements and punishments to them who neglect his seruice and spend their dayes in the workes of darknesse performing ready seruice vnto sinne and Satan For when we doe obserue no profit accruing vnto them who are carefull to please God by doing his will nor any discommodity or punishment accompanying those who walke in the sinful imaginations of their owne hearts we are much hindred thereby in all Christian duties and ready to take any course which may further our worldly and wicked ends seeing wee are neither restrained from euill by Gods feare nor stirred vp vnto any good duty by his loue neither terrified from sinne by his affrighting iudgements nor incouraged vnto vertuous actions by the expectation of his gracious rewards Finally ignorance is a notable impediment to a godly life because if we doe not know the duties which are required vnto it nor the chiefe things wherein it consisteth it is not possible that we should performe them If we doe not know what is pleasing and what displeasing vnto God what he requireth in our seruice of him and what he forbiddeth and condemneth as odious and abominable we shall mistake the one for the other yea be much more ready to doe such things as he hateth then such as are pleasing vnto him because our corrupt nature is prone to the one and auerse and backeward to the other Besides if we be ignorant wee cannot see the excellency profit and necessity of all Christian duties belonging to a godly life which as they are singular motiues to perswade vs vnto the imbracing and practising of them so the ignorance of them doth make vs vtterly carelesse and negligent In all which respects if we would remooue this impediment it is most necessary that we labour after the sauing knowledge of God and his attributes his will and prouidence and of all those duties of holinesse and righteousnesse which he requireth of vs and to this end carefully and conscionably vse all good meanes whereby we may attaine vnto it of which I haue spoken in the beginning of this Treatise For be wee well assured that so long as wee continue ignorant of these things it is not possible to performe any duty acceptable vnto God Neither let vs content our selues with a speculatiue idle and fruitlesse knowledge swimming in the braine in which though we excell all others we shall not become more godly and religious but rather more proud and vaine-glorious but let vs labour after that sauing and experimentall knowledge of God and his attributes his will and works whereby we find and feele the things wee know effectuall for the sanctifying our hearts and affections and for the renewing of our liues in all holy obedience vnto Gods will §. Sect. 3 That vaine curiosity is a great impediment to a godly life The other impediment respecting the vnderstanding is vaine curiositie when as neglecting to know those things concerning God and his will which he hath reuealed vnto vs in his Word we pry into his secrets which belong not vnto vs spending our wits in spinning such Spiders webs as are vtterly vnprofitable for any vse For whilest we delight our selues in the study of these captious curiosities we wholly neglect all vsefull knowledge of the mayne points of Christian Religion as being matters too obuious and common for our sublimated and subtle wits yea are so wholly intent vnto idle speculations that we can find no leasure for the practice of any Christian duties like those star-gazing Astrologers who so fixe their eyes vpon them to obserue their magnitudes motions and influences that they cannot discerne their way but are ready to stumble at euery stone and to slip and fall into euery ditch Which impediment if we would auoyd we must labour to mortifie our spirituall pride which is the mother and nurse of this idle curiosity Secondly wee must be wise vnto sobriety not presuming to vnderstand aboue that which is meete Rom. 12. 3. knowing that the secret things belong vnto God and onely things reuealed vnto Deut. 29. 29. vs. Thirdly let vs in the first place bend our studies vnto the attaining of such knowledge as is most profitable and necessary wherein we shall find such plenty and variety such high contemplations and diuine Mysteries that we shall haue little leasure or pleasure in looking after idle speculations and fruitlesse curiosities Finally let vs propound vse and practice as the maine end of all our knowledge and condemne as vaine and friuolous that which doth rather hinder then aduance it for the more we spend our time and strength about curious nicities the lesse remaineth for the gayning of solid knowledge and the practice of it in holy duties Other impediments there are which arise from the sinfull corruption of our intellectuall faculties which respect either our mindes imaginations and discourse of reason or our iudgements and conclusions which arise from them In respect of the former it is a notable hindrance of a godly life when as all our cogitations are so wholly bent vpon worldly things that we neuer enter into any consideration of our spirituall estate whether we and our actions are accepted of God or no or whether that wee doe please or displease him Nor euer thinke with our selues whether we are in the state of grace and saluation or of corruption and condemnation and whether wee take that course and walke in that way that leadeth to life and blessednesse or that which bringeth all that goe in it to hell and destruction And finally when as we as are so wholly sensuall and addicted to the present fruition of earthly vanities that we neuer consider whether the meanes be good or euill whereby wee may compasse them nor take any notice of the manifold euils both spirituall and corporall temporall and eternall which our sinnes will bring vpon vs if we continue in them without repentance nor yet of the manifold and vnspeakeable comforts and contentments blessings and benefits which accompany
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
know who obiect their pouerty and their continuall labours to supply their wants as an excuse for their neglect of Gods seruice in the duties of a godly life that it is but a false and friuolous pretence whereby they palliat and colour their irreligious prophanenesse For they who will not serue God when they are poore would much lesse do it if they were rich They that will sue and seeke vnto God for helpe and succour when they are destitute of necessaries would much more neglect him if their storehouses were full and their tables furnished with all plenty They that will not call vpon Esa 26. 16. the Lord when they are in trouble nor powre forth a prayer vnto him when his chastizement is vpon him would much more forget him and neglect this dutie in their prosperity and security from danger And who seeth not by continuall experience that many who haue seemed diligent and deuout in the duties of Gods seruice in their poore and meane estate haue afterwards beene loose and lazie cold and negligent when the world hath smiled vpon them and their wealth and riches haue beene increased and multiplyed Neither in truth is pouerty and paines to supply our wants any hindrance to the daily and necessary duties of Gods seruice seeing if wee order our time aright and wisely dispose of our businesse both of them may well stand together For the Lord requireth not at our hands that wee should spend the greatest part of our time in religious exercises and neglect the duties of our callings but onely that wee allot some small time to holy duties and performe our honest labours in the rest therein yeelding obedience by performing these workes because hee hath required them And so farre is hee off from exacting of vs monkish idlenesse and vacancy from all labour vnder pretence that wee may wholly deuote our selues to religious exercises that hee expressely forbiddeth it and Prou. 6. 6. and 24. 30 31. Prou. 27. 23. Ephes 4. 28. 2. Thes 3. 10. strictly requireth painfull diligence in the duties of our callings and contrariwise condemneth sloth and negligence adiudging those who will not labour as vnworthy to eate and censuring them to bee worse then Infidels who by their diligence and care prouide not for their family But yet all 1. Tim. 5. 8. this inferreth no necessity of neglecting religious duties seeing there is no man so wholly taken vp with his labours that may not finde some spare time for the duties of Gods seruice seeing lesse is required hereunto then he who is most diligent spendeth in superfluous sleepe idel conferences and vpon other needlesse and vselesse occasions as wee shall more fully shew in answering the next obiection CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties §. Sect. 1 That earthly blessings are no hindrances vnto godlines but the immoderate loue of them WHen the mind and heart are indisposed to Gods seruice and auerse to religious exercises the flesh will neuer want excuses to put them off and withdraw vs from them neither is there any estate and condition which will not minister distractions and discouragements For if wee be poore it will suggest that all our time is little enough though it be wholly spent in our labours that thereby we may earne and furnish our selues with things necessary for our maintenance if we haue sufficiency and plenty of all temporall blessings they will steale our hearts from God and so wholly fixe them vpon earthly things that they will finde little or no leisure for spirituall exercises And now they haue so many things to looke vnto the care of so many businesses lying vpon them so many and waighty imployments for the well managing of their worldly estates if they will not suffer all to goe to losse and the blessings of God to perish through their negligence that they cannot like others who haue little to doe spend much of their time in religious exercises as prayer reading and hearing the Word meditation and such like Neither doe they thinke it necessary that they should so doe seeing God will excuse if not approoue and commend them if they follow diligently the duties of their callings And this carnall disposition in worldly men our Sauiour taxeth in the Parable of those vnworthy ghests who being inuited vnto the Marriage Math. 22. 2. of the Kings Sonne pretend diuers excuses all which are borrowed from their worldly imployments One had bought a piece of ground and must Luk. 14. 18 19. needs goe and see it another had bought a yoke of Oxen and must needs goe to prooue them another had married a wife and could not come Yea euen Martha her selfe though otherwise a vertuous and religious Luk. 10. 42. woman being incumbred with worldly imployments thought her neglect of hearing Christ excused and her sister Mary worthy blame because she did not ioyne with her For the answering of which obiection let vs first know that Gods temporall blessings which hee hath bestowed vpon vs are not in themselues any causes to hinder vs from the duties of Gods seruice but our immoderate loue of them which makes vs forget and neglect the Authour of our good and to minde and affect the gifts more then the giuer For otherwise the greatnesse of our meanes and possessions would not through multitude of imployments bee distractions to hinder vs from seruing God but rather effectuall motiues to perswade vs vnto it which also being rightly and wisely managed would affoord vs better leisure for religious duties seeing we are well prouided for though we take but moderate care and but ordinary paines in the workes of our callings It is not our necessary busines and imployments which so wholly take vs vp that we haue no time to spare for Gods seruice but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs that by excessiue care and labour our state being managed to the greatest aduantage wee may become suddenly rich It is not the comforts of this life which hinder vs in the spirituall race but the sinne and worldly concupiscence that doth so Heb. 12. 1. easily beset vs which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things if wee would not haue them to be hindrances in spirituall exercises For if wee doe not immoderately affect them we shall take little pleasure so to cumber and ouertoyle our selues in our worldly imployments about them that we can finde no time for religious duties Let vs not inordinately loue the world and worldly things if we would haue the loue of the Father to 1. Ioh. 2. 15. Math. 6 24. abide in vs nor deuote our selues to the seruice of the earthly Mammon if we would haue any time to spare for Gods seruice Let vs cease from our
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
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
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
2. 7. Wherein notwithstanding two cautions are to be obserued first that the points wherein they desire resolution be not slight and triuiall but of speciall moment and vse seeing it is not fit that their Pastour who is to apply himselfe in his studies for the publike seruice of the Congregation should spend too much of his time in giuing satisfaction to euery particular man that commeth vnto him in euery vselesse doubt wherin he should be wholy taken vp and made vnseruiceable vnto the rest of his charge In which respect it is also fit that men should make choice of such times when as he is vsually most free from his owne serious imploiments and not as it is the custome of many when as themselues are at best leysure And secondly that they doe not presently run vnto him at the first appearing of any difficulty but after they haue vsed their best indeuours to satisfie their doubts by their owne serious studies For if it were vnreasonable amongst the Ancients as Plutarch recordeth to borrow water of their neighbours vntill they had first digged to the clay vsing their labour and indeuour to finde a spring in their owne grounds for their owne vse by the same reason it may be thought as vnfit to trouble others at least vnseasonably about resoluing our doubts till our selues haue indeuoured though in vaine to resolue them by our owne studies §. Sect. 6 That we must ioyne with our reading serious Meditation The sixth rule of direction in our reading is that we ioyne with it serious meditation pondring and weighing well the point in hand before we passe to another when we finde it of speciall vse either that we may more fully conceiue it in our vnderstanding if it be a materiall thing which wee knew not before or better imprint it in our memories if knowing we had forgotten it or worke it into our hearts and affections if we had not a liuely sense and feeling of it or fruitfully practise it in our liues if we haue formerly neglected it especially when as we finde it powerfully pressed by the Author vpon the heart and conscience And thus it is profitable after that we haue priuately read a Chapter of the Bible to meditate a while vpon it and to recall vnto our remembrance what remarkable things we haue obserued for the better informing of our iudgements and sanctifying of our hearts As what doctrine we haue learned for our better instruction what errour in our iudgement hath beene refuted how we haue beene admonished or reprooued for any sinne which we are prone vnto or haue committed what promises made to any vertue and grace or holy dutie for our better incouragement to imbrace and practise it what threatnings against vice and sinne to withdraw vs from them or to mooue vs to rise out of them by repentance if we haue falne into them what examples we haue obserued of Gods Iudgements vpon the wicked for their sinnes or of his blessings and benefits vpon the faithfull whereby he hath richly rewarded their seruice and thereby encouraged vs to follow them in their holy practice what gracious deliuerances we haue noted of those who haue trusted in God for the confirmation of our Faith and affiance in him finally what comforts and consolations we haue obserued to incourage vs in Gods seruice in the middest of all afflictions and persecutions Which course if we should take in our reading it would not be much lesse profitable then meditation of which we haue before intreated seeing it would not onely increase our knowledge and inlighten our mindes but also worke the things knowne into our hearts and affections and moue and inable vs to put them in practice in our liues Whereas though we read much and doe not vse this helpe it is but like the eating of much meate that is neuer disgested in the stomake which may puffe men vp with the winde of speculatiue knowledge but seldome 1. Cor. 8. 1. turneth vnto any wholesome nourishment But yet this dutie of meditation after reading cannot bee performed to any purpose vnlesse another goe before it which is to vse whilest we are readding all attention of minde vnto the things read that we may not onely conceiue and vnderstand them but orderly dispose and lay them vp as we goe in our memories that afterwards we may recall them into remembrance and so more thorowly weigh and ponder them To which end we must in this exercise as much as in vs lieth banish out of our mindes all worldly distractions and wandring thoughts that we may wholy intend the action in hand And this the Apostle seemeth to imply where he exhorteth Timothy not simply to read but to attend vnto reading setting himselfe so seriously about it as that no other 1. Tim. 3. 13. thing in the meane while should withdraw him from it either in respect of the maine duty or right manner of performing it §. Sect. 7 That we must reade with affection and deuotion applying all to vse The seuenth rule is that we read with affection and deuotion applying all vnto our selues according to the nature of the subiect matter for spirituall vse framing and fashioning our hearts vnto it and changing and varying our affections as the matter is varied changed For that counsell which one giueth for the reading of the Psalmes may in the perusing of other parts of Scripture and holy writings be profitably obserued If saith he the Psalme prayeth doe yee also pray if it mourneth Et si orat Psalmus orate sigemit gemite et si gratulatur gaudete c. August in Psal 30. Conc. 3. mourne ye if it congratulateth and reioyceth reioyce ye likewise if it hopeth hope ye if it feareth doe ye also feare for all things that are here written are our looking glasse that we may compose our selues as it directeth Thus the Apostle telleth vs that whatsoeuer things were written aforetime were written for our learning whereby he vnderstandeth not onely the information of our iudgements but also the working of them into our hearts and affections for spirituall vse as the words following doe plainly shew that we through patience and comfort of the Scriptures might haue hope And Rom. 15. 4. so Eliphaz hauing shewed the miserable end of wicked men and the happy end of Gods chastizements vnto his children he thus concludeth his discourse Loe this we haue searched it so it is heare it and know thou it for thy selfe that is for thine owne speciall vse and benefit by applying Iob. 5. 27. it to thy present condition and estate More especially when the Scriptures teach we are to receiue instruction for the inlightning of our owne mindes when they admonish we are to take warning when they reproue we are to be checked when they comfort we are to be cheared incouraged when they commend any grace we are to desire and imbrace it when they command any dutie we are to hold
our selues enioyned to doe it when they promise we are to hope when they threaten we are to be terrified as if the iudgement were denounced against vs and when they forbid any sinne we are to thinke that they forbid it vnto vs. By which application we shall make all the rich treasures contained in the Scriptures wholy our owne and in such a powerfull and peculiar maner enioy the fruit and benefit of them as if they had beene wholy written for vs and for none other else besides vs. §. Sect. 8 That we must reade orderly with diligence and constancy The last rule to be obserued in our reading is that we proceed in it after an orderly maner with diligence and constancie and not by fits and snatches here a Chapter and there another or onely the beginnings of bookes and then laying them aside and taking others in hand of which we are as soone wearie as of the former only out of nouelty and to feed our vaine curiosity without any true desire of edification and spirituall profit But when vpon sound aduice wee haue made choyce of a booke we are not to giue it ouer till we come to the end Yea if we finde it sound and sauoury vsefull and profitable we are to read it againe and againe as before I haue shewed neuer thinking that we haue perused it sufficiently till we haue thorowly vnderstood it layd it vp in our memories applied it to our hearts and drawne it into vse and practice The which constant course as we must obserue in our studie of other godly bookes so especially in reading the holy Scriptures the which must not be read by pieces without order as the Booke hapneth to open when we take it into our hand but the best way is in our ordinarie course to begin at the beginning and so to proceed till we come to the end The which will be a notable helpe both for the vnderstanding of the matter and the History of the Bible when as we obserue the coherence and how one thing dependeth vpon another which if it be interrupted causeth much obscuritie and maketh vs vnacquainted with the whole Counsell of God seeing by reason of this confusion we shall reade many things often and as many others neuer at all The which rule hath place in our ordinarie course of reading onely for vpon extraordinary occasions it is fit and necessarie to reade in any place as the occasion requireth As also some speciall parts of holy Scriptures more often then others which are most full and fertill of spirituall instructions and most profitable for edification which out of our ordinarie course we may reade when we get any fit leisure and opportunitie Againe though in our ordinarie reading no portion of Scriptures is alwaies to be passed ouer seeing all is profitable for some vses and purposes yet sauing other mens better iudgement I thinke that some parts may be read much more seldome then others especially by common Christians of meane knowledge and capacity who are able to make little vse of them as the Chapters which containe nothing but Genealogies those in the New Matth. 1. Luk. 3. Testament excepted the Leuiticall law abrogated by Christ contayning the ceremonies of Gods seruice wherof we can make vse only as they were types shadowes of Christ which cannot easily be done by ordinarie wits the building of the Tabernacle Temple with many Chapters in diuers of the Prophets which are either so obscure or so fitted to diuers Nations against whom they denounced Gods iudgements that few can vnderstand them who are not acquainted with the state of those Countries and Histories of those times which are out of the reach of ordinary Christians to whom chiefely I write and not so vsefull as other parts of holy Scriptures to those who are most learned for the helping them forward in the duties of a godly life but only profitably serue for speciall purposes and vses for which the Holy Ghost did principally intend them In which regard I haue found it profitable to reade ouer the whole Scriptures seriously twice or thrice and to obserue as we goe both these Chapters of lesse ordinarie vse and others of greatest excellencie and most profitable for our edification and as we goe to prefix before them with our pen a seuerall marke as for example before the former sort this * before the other this †or some such like that we may readily chuse the one vpon extraordinary occasions and more seldome reade the other in our ordinary course The which I prescribe to none but onely propound and so leaue it vnto euery ones choyce either to vse or not to vse it as they shall thinke most fit for their owne profit Onely this I would perswade euery good Christian as a matter most profitable and necessary that they would reade the holy Scriptures with all diligence not only at their idle houres when they haue nothing else to doe but making it one of their most important businesses to borrow some time for it frō their ordinary imployments yea euen from their sleepe rather then to want time any day studiously to reade some part of holy Scriptures and finally that they bee not onely thus diligent by fits and flashes reading much one day and nothing in another but that they keepe themselues constantly as neere as they can to a settled course seeing he commeth sooner and more surely to his iourneys end who obserueth a discreet constancy in his trauels though he goeth but a slow pace then another who by spurts and fits rideth vpon his gallop and not minding his iourney spendeth the most part of his time in needlesse stayes vpon the way §. Sect. 9 Of the fittest time for this exercise of reading And so much concerning the things which are to be obserued in the manner of our reading The next poynt to bee considered is the time which we may most fitly allot to this exercise when we are to performe it and how long it must be continued For either of which no certaine rule can be giuen but they must be left to be determined by euery Christians discretion and deuotion according to their seuerall occasions and opportunities We are generally fittest for this and other spirituall exercises of like nature in the morning when our spirits and wits are freshest or if we be not drowzie when we goe to bed because things which are last thought vpon are better imprinted in the memory when as they haue had without disturbance of other businesse some time of settling especially if we recall them to mind the next morning But some mens businesses will allow rather some other time in some other part of the day hauing then little enough for more necessary duties as prayer and meditation In which regard the Christian is to bee left vnto his owne discreet choyce when his occasions will giue him fittest opportunity so that they doe not neglect it altogether Some who abound
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing