perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
possession neuer care to make further vse of them But we are to know that the end is to be preferred as more excellent before the meanes that conduce vnto it As the life is better then food and rayment health then the medicine treasure then the paines that getteth it or the chest locke and key that keepeth and preserueth it In which respect the practice of religious duties in our liues and conuersations which is the end of our teaching and learning is to be preferred before either of them and accordingly our chiefe zeale and most earnest indeuour is to be imployed and spent in doing the Word rather then in hearing of it though both are most necessary in their due time and place to all that intend to lead a Christian life Finally we must preferre both in our choice and practice internall duties of the mind and heart before the externall and bodily seruice for that is the life soule of Religion this the body and without the other but a dead carkasse which God accepteth not nor will bring vnto vs any 1. Tim. 4. 8. profit as the Apostle teacheth vs. And lastly the great and waighty matters of the Law as iudgement mercy and faith before those of small importance Mat. 23. 23. as tything Mint Annise and Cummin seeing our righteousnesse shal be Pharisaicall and Hypocriticall if we spend our chiefe zeale and strength about trifles and things of small importance and be in the meane time cold and slacke in the maine parts of Gods seruice §. Sect. 10 That we must vse all helpes and meanes which may inable vs vnto godlinesse The sixth rule is that as wee desire spirituall graces and to expresse them outwardly in the duties of a godly life so also that we vse all good meanes and helpes wherby we may obtaine the one and practise the other For the meanes and the end doe inseparably goe together in all ordinary courses of proceeding they who neglect the one in vaine professe either their loue and desire or their hope that by their idle wishes the other may be obtained Neither is it more possible that wee should obtaine any sauing graces or performe the duties of a godly life if wee neglect the meanes which inable vs vnto them then it is for a man to liue without meate and drinke or come to his iourneys end and neuer trauell in the way that leadeth vnto it Contrariwise with no lesse care and diligence wee are to auoyd or ouercome all lets and impediments which stop and hinder vs in our Christian course of which I shall haue occasion to speake at large in the following discourse Heere let it suffice to name one or two as examples of all the rest First euill company which will taint and infect vs with the poyson of their breath and by their euill examples and corrupt communication will first bring vs to a neglecting and then to a lothing and vtter forsaking of all vertue and Christian duties Among these wee must shun with greatest care those dangerous tame beasts clawing flatterers which are as one calleth them the pestilence of the soule and the poysoners of good mens minds and manners Hier. ad Celant For so powerfull are their cunning insinuations being assisted with our pride and selfe-loue that wee are ready to giue more credit to their false praises then to the vnpartiall testimony of our owne consciences and to thinke our selues because they say so such proficients in all vertue Quandiu versamur in rebus seculi anima nostra possâ—ssionum redâ—â—uum procuratione deuincta est de Dâ—o lâ—herè cogitare non possumus Hier. ad Liciaium and godlinesse that wee neede not further to vse any meanes whereby wee might bee bettered and improoued in our spirituall state when as wee are so farre from the marke of perfection that wee haue scarcely as yet aimed at it But aboue all other impediments let vs carefully shunne the immoderate loue of the world and earthly things which will so wholly take vs vp that we shall haue neither leasure power nor will to thinke on spirituall and heauenly things or to spend any time in the duties of a godly life or vsing any good meanes to further our assurance of heauenly happinesse And therefore we are not to set our hearts vpon them but to vse them onely as comforts of our pilgrimage and as steps to lift vs vp in diuine contemplation and to inflame our hearts with greater loue of heauenly excellencies concluding with our selues that if the Lord in greatest plentie imparteth the best things the world can boast of to his enemies then how vnspeakeable are the riches pleasures and glory of his owne Kingdome which hee hath reserued as his peculiar blessings for his owne children and faithfull seruants CAP. II. Of the rules of a godly life which respect the circumstances of it §. Sect. 1 That we must make precious account of our time which God hath allotted vs for his seruice ANd these are the rules which concerne the causes both principall and fundamentall of a godly life and those also which are inferiour and subordinate Those which respect the circumstances of it are these First that wee make precious account of our time which God hath allotted vnto vs for his seruice suffering as much as in vs lyeth no part thereof to be spent vainely and vnfruitfully about those things which profit not either for the inriching of our soules with spirituall grace or the furthering and assuring of our saluation But either we must continually be taken vp with spirituall exercises as Prayer Meditation hearing the Word Reading holy conferences and such like or in the workes of our honest callings and of iustice and mercy for the good of our brethren or in honest and moderate recreations that wee may bee refreshed and better inabled to performe these duties with more fruit To which purpose let vs often consider that these are the mayne ends for which wee came into the world and are suffered by God to liue and continue in it and therefore that time which is not imployed to aduance these ends is spent in vaine That time is the most precious Iewell in the world which cannot bee bought at any price nor the least minute of it redeemed when once it is past with the treasures of the richest Monarchy That wee haue onely assurance of the time present for our vse and cannot promise vnto our selues one moneth or moment of that which is to come That our whole time were farre too little though it were all spent in the duties of Gods seruice from whom wee haue receiued so great and manifold blessings as pledges and pawnes of farre greater which wee assuredly expect in the life to come That our imployments in our course of Christianity are so many and important so full of difficulties and yet so necessary as attaining to the knowledge of God and his will and the practice of
Sect. 1. What extraordinary Meditation is and the subiect of it 539 2 What ordinary Meditation is and the subiect of it 541 3 Of the difficulty of this religious exercise 542 4 The singular profit of ordinary Meditation 543 5 That this Meditation is effectuall for the sanctifying of the heart 544 6 That the exercise of Meditation is very necessary 546 CAP. XVI Answeres to diuers obiections made against the exercise of Meditation 547 Sect. 1. The obiection of difficulty acknowledged and answered 547 2 The obiection of naturall wants and weakenesses in performing this exercise answered 548 3 Their obiection answered who pretend want of matter to meditate vpon 548 4 Other hindrances remooued 549 5 That company and worldly businesse should not hinder vs from this exercise of Meditation 549 CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body 552 Sect. 1. Of the place of Meditation 552 2 Of the time that it must not be continuall but as we get fittest opportunity 552 3 Of the fittest time for Meditation 553 4 Of constancy in this exercise 554 5 Of the disposition and gesture of the body 555 CAP. XVIII Of our entrance into Meditation by due preparation 557 Sect. 1. That this preparation is necessary and wherein it consisteth 557 2 That wee must chiefly prepare our hearts and affections 558 3 Of the subiect matter of Meditation and what choyce ought to bee made of it 559 4. to the tenth That the Scriptures themselues and all points of Christian Religion contained in them are fit matter of Meditation 560 10. Rules directing vs in the choyce of the fittest matter for our Meditations 569 11 That we must conclude our preparation with Prayer 570 CAP. XIX Of our progresse and proceeding in the exercise of Meditation 572 Sect. 1 2. That we must proceed orderly in this exercise and how this is to bee done 572 3 That in our Meditations wee must chiefly respect our will hearts and affections our liues and actions 576 4 That wee must not bee discouraged though we cannot at the first feele the fruit of our Meditations 577 5 Of the meanes whereby wee may feele our hearts affected with a liuely sense of the things whereon wee meditate 578 6 Of the egresse and conclusion of our Meditation 580 CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance 582 Sect. 1. What repentance is and the causes thereof 582 2 Of the matter forme and parts of repentance and first of humiliation 584 3 Of the second part of repentance which consisteth in conuersion and amendment 586 4 Of the finall causes subiect and properties of repentance the contraries vnto it and comparisons illustrating it 587 5 Of the kinds of repentance ordinary and extraordinary 588 CAP. XXI How wee must worke the former points vpon our hearts and affections 590 Sect. 1. How our hearts are to be affected with feruent desires to practise this duty of repentance 590 2 3 4 5. Motiues perswading to the practice of repentance in the seuerall parts thereof 597 CAP. XXII Of diuers speciall meanes whereby the point meditated is wrought vpon the heart and affections 598 Sect. 1 2 3 c. Whereof examination confession complaint hearty wishing to haue our wants supplied acknowledgment of impotencie Petition inforcement confidence congratulation and recommendation 598 CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estates 605 Sect. 1. How consideration and examination differ 605 2 Of examination what it is and wherein it consisteth 605 3 That wee are chiefly to examine our selues in respect of our sinnes and first our originall corruption 607 4 Of examining our selues concerning our actuall transgressions according to the Law 607 5 How we must aggrauate our sins in respect of circumstances 609 6 That it is a profitable course to keepe a register or catalogue of our speciall sinnes and of the manifold fruits that will arise out of it 610 7 Of the consideration of our misery and punishment 612 8 Of the end of this examination and time when it is to bee performed 612 9 A complaint of the neglect of this duty and the causes thereof 613 CAP. XXIIII Diuers effectuall reasons to mooue vs vnto this exercise of examination 614 Sect. 1. That this duty is required in the Scriptures 614 2 The great profit of this exercise of examination 615 3 4. That this exercise is very necessary 616 CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God 619 Sect. 1. That wee are alwayes in Gods presence 619 2 That it would be a powerfull meanes to restraine vs from all sinne if wee would alwayes set God before vs. 620 3 That the consideration of Gods presence would effectually moue vs vnto all good duties 622 CAP. XXVI Of the last meanes of a godly life which is experimentall knowledge 623 Sect. 1. What this experimentall knowledge is and the practice of it shewed in many examples 623 2 The experimentall knowledge of our owne estates in respect of our diuers and contrary courses 625 3 That no knowledge is to be compared with this of experience 626 CAP. XXVII That Prayer is a singular meanes of a godly life 628 Sect. 1. That nothing more then prayer maketh vs godly and religious 628 2 That prayer is the meanes of obtayning all Gods gifts and graces 629 3 That all the parts of prayer are singular helpes to a godly life 629 CAP. XXVIII Of reading the Scriptures and other religious writings 631 Sect. 1. Who are to exercise themselues in this duty of reading 631 2 That wee are chiefly to be exercised in reading and studying of the Scriptures 632 3 Their obiection answered who pretend the obscurity of the Scriptures 633 4 That we must not reade the Scriptures only but also other religious writings 635 5 Speciall directions for the choyce of fit Authors which may helpe vs in the practice of godlinesse 636 CAP. XXIX Of our preparation to this exercise of Reading and what is required in it 638 Sect. 1. That wee must come with reuerence to this holy exercise and bring faith vnto it 638 2 That we must bring honest hearts and earnest desires to profit by this exercise 639 3 That wee must come with a purpose to make good vse of all wee reade 639 4 That we must pray before wee reade 640 CAP. XXX Of the duties required in the action of reading that we may profit by it 641 Sect. 1. Of the ends at which wee must ayme in our reading 641 2 That we must obserue the theame and argument 642 3 That wee must obserue a due order in our reading 642 4 That the deuout Reader is not to reade many Bookes of the same argument but to make choyce of some which are best 643 5 That wee must labour to vnderstand what we reade 644 6 That we
carriage and conuersation whereby we please God in all things by doing his will reuealed in the Scriptures more specially a godly life consisteth in our walking before him in the duties of piety righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of our liues In which words three things are contained First the duties which in this godly life are to be performed Secondly the foundation vpon which they are grounded and the fountaines from which they ought to flow Thirdly their time of continuance and how long by vs they are to be performed The duties of a godly life are all referred vnto three heads First piety towards God which compriseth in it all Religion the whole worship and seruice of God both publike and priuate with the matter manner time meanes and all circumstances and in a word all the duties required in the first table Secondly righteousnesse towards our neighbours whereby we deale with them as we would haue them to deale with vs and giue vnto euery one their owne behauing our selues iustly with all and mercifully with all those who need our helpe Thirdly sobriety and temperance towards our selues whereby we possesse our vessels in purity and honour as it becommeth the Temples of the holy 1. Tim. 2. 5. Ghost Secondly there is heere expressed certaine fundamentall vertues vpon which our vertuous and godly actions ought to bee grounded and from which they must spring and flow if we would haue them acceptable vnto God namely a liuely faith without which wee cannot please him a pure heart from which as a fountaine floweth all true obedience and a good conscience purged from dead workes by the precious blood of Christ which warranteth all our actions done in faith as approoued of God and so inciteth and incourageth vs to bring foorth the fruits of new obedience when as wee know that our persons and all our actions are accepted of God in Iesus Christ And lastly heere is expressed the time how long wee are to continue in the doing of the duties of a godly life namely not for a while no nor yet for a long time together but indefinitely wee are to continue in bringing foorth these fruits of obedience throughout the whole course of our liues and as the Apostle teacheth vs neuer bee weary of well-doing But of these points I shall haue occasion to speake more largely afterwards and therefore 2. Thes 3. 13. will content my selfe for the present thus briefly to haue touched them for the explaining of the former description of a godly life CAP. IIII. Of the forme and manner how all Christian duties ought to bee performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things §. Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God ANd so I come from the matter of it and the duties therein required to speake of the forme and manner how they may be so performed as that they may bee acceptable in Gods sight And heereunto there concurre three things First feruencie of desire Secondly a settled resolution And thirdly an hearty and earnest indeuour to please God in all things by doing his will in the duties of pietie righteousnesse and sobriety First our hearts must be inflamed with feruent desires to please God in all things and to doe his will in as great perfection heere on earth as the Angels and Saints doe it in heauen although we cannot possibly in this state of sinne and corruption attaine vnto it So the Church professeth of her selfe In the way of Esa 26. 8 9. thy iudgements O Lord haue we waited for thee the desire of our soule is to thy name and to the remembrance of thee with my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early The which desires breake out into longing wishes after that perfection which we cannot as yet compasse as we see in Dauid O that my wayes were directed to keepe thy Psal 119. 5. statutes And are accompanied with bitter griefe and lamentable complaints when as we finde them crossed with our corruption and defeated by the tentations of the deuill and the world as we see in the Apostles example To will is present with me but how to performe that which is good I find Ro. 7. 18 19 c. not For the good that I would I doe not but the euill which I would not that I doe c. for I delight in the Law of God after the inner man but I see another law in my members warring against the Law of my minde and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death And this feruent desire of the heart to please God by doing his will is alwayes accompanied with an vndanted resolution and settled purpose of the will to shake off all delayes and breake thorow all difficulties which hinder vs in our course and with all care and good conscience to vse all helpes whereby we may be inabled and furthered in Gods seruice And thus Dauid resolueth that he will keepe Psal 119. 8 30 32 33 34. Gods statutes I haue chosen the way of truth thy iudgements haue I laid before me I will runne the way of thy Commandements when thou shalt inlarge my heart Teach me O Lord the way of thy statutes and I shall keepe it vnto the end Giue me vnderstanding and I shall keepe thy Word yea I shall obserue it with my whole heart And from this desire of the heart and resolution of the will there followeth an earnest indeuour in the whole man of conforming all our powers and parts words and workes intentions and actions to the will of God that we may in all things please him and glorifie his name by hauing the light of our liues shining before men according Matth. 5. 16. to the exhortation of the Apostle Whether ye eate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glory of God §. Sect. 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours And in these desires resolutions and indeuours doth consist the very forme and essence of a godly life it being the top of that perfection which Act. 11. 23. we can attaine vnto in this state of imperfection This is that Euangelicall obedience which in the Gospel is required of vs as we see in the Acts of the Apostles where Barnabas exhorteth the Church of Antioch not to performe that perfect obedience which the Law exacteth which was a yoke too heauy for any to beare but that with purpose of heart they would cleaue vnto the Lord. Vnto which also the Gospel inableth vs being made powerfull and effectuall by Gods grace and the inward operation of his
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
alone able to deliuer vs from all euill and craue instantly his protection from all enemies and the direction of his holy Spirit that by the good guide thereof we may thorowout the whole day be preserued and kept in the way of righteousnesse and holinesse and from erring and going astray in the by-paths of sinne §. Sect. 4 That wee must imbrace all vertues and Christian duties And as we are thus daily to arme our selues against sinne so are wee constantly and continually to desire and resolue in our hearts that we will imbrace all vertue and performe all Christian duties both vnto God our neighbours and our selues thorowout the whole day not thinking any grace or good duty so small that it may be neglected or so difficult and of such an high nature that it may not be attempted and sought after Neither must we content our selues to take the occasions of well-doing when they are offred thrust vpon vs but we must exercise our minds by studying and aduising how we may get gaine the best opportunities of doing most good both for the aduancement of Gods glory and our owne and our neighbours good But especially wee must set our selues with most earnest study and serious diligence to attaine vnto and adorne our soules with those graces wherein they are most defectiue and to performe those duties which our consciences tell vs that wee haue in time past most neglected not because they were in their owne nature lesse excellent profitable or necessary for so when time and opportunity will not suffer vs to performe all we may omit lawfully those duties which are of least vse and importance but because our corrupt natures being most auerse vnto them we finde them most difficult and vnpleasant vnto vs. For so shall we receiue a double benefit not onely doing that which is good but also in doing it profit daily in the denying of our selues and our owne wils in the mortifying of our corrupt nature in that wherein it is most strong and rebellious and in strengthening our regenerate part and new man in that wherein it is most weake and defectiue And if wee would thus daily inlarge our desires and strengthen our resolutions to the imbracing and practising of all vertuous actions and good duties we should receiue singular profit by it For we should not so easily as we doe let slip the occasions of well doing but take hold of the opportunity when it is offered we should not be so faint-hearted and weake-handed in good duties nor so easily daunted and discouraged in them but should become strong and valorous if we would thus daily confirme and strengthen our hearts and hands by these good resolutions that we will let passe no opportunity of performing those Christian duties which God requireth of vs. Finally notwithstanding our many frailties and infirmities in our best actions and slips and falls into sinne we should be accepted of God through Christ in this Euangelicall obedience as though it were free from all imperfection seeing he respecteth more our hearts then our hands and our resolutions and indeuours more then our abilities and performances CAP. IX Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure §. Sect. 1 That we must conforme our thoughts words and actions according to Gods Law THe fifth maine duty wherein we are daily to exercise our selues is that we rightly dispose of all our thoghts words and actions so as they may in all things be conformable Phil. 3. 20. Matth. 6. 33. Col. 3. 2. to the Law of God In respect of our thoughts our care must be that we be not earthly minded like Citizens of the world nor suffer them to be fixed and fastened vpon earthly and momentany vanities which profit not as how we may get or keepe the honours riches and pleasures of the world by carnall and vnlawfull meanes which are too base obiects for them which are of so high and diuine a nature but that they be chiefly taken vp and exercised about spirituall holy and heauenly things as of their excellency profit and necessity by what meanes we may obtaine or hauing them in some measure may be more inriched with them how we may safely keepe them and bee secured from feare of losing them How wee may bee more and more vnited vnto Christ and assured that both he and all his benefits doe belong vnto vs. How wee are so to carry our selues that wee may more sensibly and feelingly apprehend the power and efficacie of his death and resurrection working in vs and replenishing our hearts with Phil. 3. 10. sweete consolations and ioy in the holy Ghost How we may be daily more assured of Gods grace and fauour and feele and discerne the light and warmth of his louing countenance shining vpon vs and inflaming our hearts with his loue How we may withstand tentations and get mastery ouer our strongest corruptions and how wee may daily bee more renewed and strengthened in all grace and goodnesse that we may increase in bringing foorth more fruits of holinesse and righteousnesse And with these and such like holy and heauenly meditations our mindes must chiefly be taken vp and when wee exercise them about earthly things and the duties of our callings it must be as vpon meanes which tend to these endes and like birds we must vse the earth as a helpe to raise vp our selues and to gather wing that wee may soare aloft in heauenly meditations The which wee shall doe if we performe the workes of our callings in faith and a good conscience in loue and obedience vnto God as duties of his seruice which hee hath required at our hands with prayer for good successe and thankesgiuing when by Gods blessing wee haue obtained it and when wee vse them as meanes to further our maine ends namely the aduancement of Gods glory and the eternall saluation of our soules §. Sect. 2 Of the right ordring of our tongues and the meanes of it The like care and indeuour we must daily vse in the right ordering of our tongues and speeches either by seasonable silence when wisdome discretion and grauity requireth it of which the generall rule is that it is better to forbeare and say nothing then to vent that which is vaine vnprofitable or worse then silence or else by speaking that which is vsefull and necessary for the aduancement of our maine ends which are Gods glory the profit of our brethren and the comfort and saluation of our owne soules God is glorified by our speech when as we doe not presume to speake of him his attributes and persons his name Word or workes vpon any light or slight occasion vainely or in iest but when the cause is waighty and important and then grauely and seriously with all humility and due reuerence Our neighbour is profited when as our speech is Col. 4. 6. gracious powdred with the
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
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
mine heart to performe thy Statutes alway euen vnto the end Concerning the former it is not sufficient to intitle vs vnto true godlinesse that we be religious by fits hauing our good and bad dayes or that wee spend some time in religious exercises and then thinke that we are set at liberty to liue as wee list and to follow the lusts of our owne flesh that wee sometime performe Christian duties when our worldly profits or pleasures will giue vs any leasure and neglect or slightly performe them when wee haue other imployments or as it were in some religious humour and pang of deuotion caused by feare of some approching iudgement or by smart of some present affliction For inconstancie which is a fruit of folly will not stand with true godlinesse which is the head and prime part of spirituall wisedome the which as it inableth vs to choose that which is best so also Psal 111. 10. to be constant in our choyce Whereas folly and impiety are full of vanity and lightnesse causing men according to that sway which they beare in them to be vnsettled and inconstant in all their wayes if at least they haue any inclination vnto religious duties and be not wholly settled vpon their dregs and like Meteors hanging in the ayre sometimes moouing towards heauen and soone after falling backe againe towards the earth But no further progresse hath any made in piety then hee hath profited in the constant practice of religious duties and they who are sometimes hot and sometimes cold and sometimes betweene both luke-warme who one while performe seruice vnto God and another while neglect it now deuout and seemingly zealous in good things and soone after cold and negligent carnall and prophane haue iust cause to suspect themselues that as yet they haue made no sound entrance into the practice of godlinesse §. Sect. 2 The former point illustrated by some comparisons For the course of Christianity in the Scriptures is compared to the Kings high-way and they who goe on in it to trauellers going on in their iourney towards their owne Country and therefore to be sometime seene in this way is no signe that in good earnest wee trauell in it if wee sometimes goe forward and sometime backward but rather that wee are walking for recreation and will giue ouer when we feele any wearynesse Euen theeues and robbers doe sometimes crosse the high-way though their ordinary haunt be in the woods and mountaines yea will trauell in it for a while that they may be thought true men and so get the better aduantage by being vnsuspected of executing their designes but it is onely the honest traueller that goeth constantly in his iourney and trauelleth in it from morning to night It is compared likewise to the running of a Race wherein none get the Garland but they who runne as they 1. Cor. 9. 24. ought and as runners doe not sometime run and sometimes stand still one while hold the right course and another while leauing it spend their time and trauell in by-wayes or in going by fits forward and backward for so they should be Non-proficients ridding no ground and after much labour lost be as farre from the Goale and Garland as they were at the beginning when they first set foorth so none get the Garland of glory who doe not runne constantly in the Race of godlinesse and they who runne by fits and starts sometimes going forward and sometime standing still or going backeward or out of the way become heereby Non-proficients in Christianity and after that by much vnsettled rambling vp and downe they haue tyred themselues in this course they are like the blind Horse in the Mill in the same place and case they were in the beginning no more mortified to sinne nor richer in sauing graces no more expert and actiue in Christian duties no neerer the Goale nor surer of the Garland at the end of their liues then when they first entred into the profession of Religion Yea oftentimes hauing wearied themselues in this fruitlesse labour and seeing the small benefit that they haue reaped of it for want of hope and assurance of euer getting either the Garland of grace or the Crowne of glory they quite giue out and ceasing any longer to run in the Christian Race doe returne backe againe like the Dog to his vomit and run as fast as euer they did in their old wicked courses that so they may not lose all but may gaine at least the prizes of worldly vanities which Satan offereth vnto those who run swiftest in the wayes of wickednesse Finally the Christian life is our spirituall Husbandry in which there cannot be without losse any intermission of our labour but one businesse being finished another presently is to bee vndertaken After breaking vp of our fallow grounds and plowing there must bee sowing and harrowing after seed time weeding and then reaping and carrying into the barne Neither must the spare time between these maine imployments bee spent in idlenesse but in tending of our cattell which are the helpes of husbandry in making and mending of our fences in lopping and topping plashing and pruning threshing out of the Corne that it may be fit for our owne vse or carryed out to the Market with many other imployments of like nature So is there no intermission of our paines in the spirituall Husbandry but after one duty performed we must set our selues about another and spend our whole time either in preparing our hearts that they may be fit grounds to receiue the seede of Gods Word or about the art of sowing or couering the seede that it may not be stolne away or in weeding it from vices and corruptions when it beginneth to grow or in preseruing and strengthening all the good helpes and meanes which will inable and further vs in all our Christian labours or in making or repairing our spirituall fences which may keepe out the beasts of the field and enemies of our Christian thrift or in reaping the present crop of Gods sauing graces which will comfortably sustaine vs in the full assurance and expectation of the euerlasting Haruest of heauenly happinesse §. Sect. 3 A complaint of mens vn constancie in performing the duties of a godly life And yet alas how many of vs who seeme most forward in the profession of Christianity that haue not in the greatest part of their life come to any settled constancie in performing the duties of godlinesse How many professe themselues trauellers towards our heauenly Countrey and yet are vnconstant in all their wayes and vnsettled in all their courses sometime performing the duties of a godly life and sometime neglecting them altogether seruing God one day or in some small part of it spending the rest of their time in seruing Satan the world and their own lusts How many that make a faire shew as though they would run the Christian Race who one while go forward and another while as out of breath
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
delight in vs. Secondly we must heare it not as the word of man but as it is the Word of God by which wee shall one day bee iustified or condemned Thirdly wee must hunger after the sincere milke of Gods 2 Cor. 5. 20. Luk. 10. 16. 1. Pet. 2. 1 2. Word without the mixture of humane traditions carnall eloquence and worldly wisedome that we may grow vp thereby Fourthly wee are to heare with all attention hauing our eyes fastened vpon the Teacher and hanging vpon his lips as the child vpon the mothers brest like the hearers Luk. 4 20. and 19. 48. Nehem. 8. 3. Act. 20. 7. of our Sauiour Christ to which end wee must carefully banish all worldly cogitations and wandring thoughts and also all drowzinesse and sleepinesse seeing we would not so heare our equals and much lesse our superiours Fifthly we must heare with alacrity and cheerfulnesse and shake off all dulnesse and carnall wearinesse which makes no part of the Sermon pleasing but the conclusion onely Sixthly wee must heare with all due reuerence the Word as being the Word of God and not of man as from him and before him in whose presence the hils and mountaines shake and tremble Seuenthly with all humility submitting our selues vnto it as vnto the Scepter of Gods Kingdome to bee ruled and directed instructed and reproued by it and not rebell against Gods holy ordinance and repine and rage against our Teachers when they touch our consciences to the quicke and sharpely reproâ—e vs for our sinnes Lastly we must heare the Word with faith and a good conscience giuing credit Heb. 4. 2. vnto all the parts of it as well threatnings as promises and applying all to our owne vse with an earnest desire to profit by it and to lay it vp in the closet of our hearts that we may not be forgetfull hearers and like leaking Heb. 2. 1. and riuen vessels that will hold nothing §. Sect. 3 Of duties to be performed after the hearing of the Word After the hearing of the Word two duties are to be performed The first is that publikely in the Church we ioyne with the Minister in giuing praise and thankes vnto God for his mercy towards vs in feeding our soules with the bread of life and for the liberty he hath giuen vs to come in peace and safety into his holy Assemblies to heare vs speake vnto him in our prayers and to speake vnto vs by his Minister and Ambassadour and that priuately at home at least in some short manner wee renew our thankesgiuing and desire the Lord to write that which we haue heard in our hearts by the finger of his Spirit and to make it effectuall for the inriching of our hearts with sauing grace and the strengthening of vs to all holy duties And if our memory ability and gifts will serue it is profitable for vs and acceptable to God if we can frame our prayer according to that which we haue heard confessing those sinnes which haue been reproued bewailing those wants which haue been discouered desiring those graces which haue been commended vnto vs or praising God if we already haue them and desiring grace and spirituall strength that we may performe those duties vnto which wee haue been perswaded and exhorted The second duty is that we lay vp that which we haue heard in our hearts and memories that we may practise them in our liues For as it is not enough to haue good seed sowne in our grounds if wee doe not couer it that it may take root but let the fowles of heauen take it away nor to feed vpon wholesome meate vnlesse we retaine it in our stomackes that it may be digested and like good nourishment applied to all the parts of the body so it will little auaile vs to heare many Sermons and neuer thinke more of them after we are gone out of the Church and to receiue this spirituall food with greedy appetites if we keepe it not but presently cast it vp againe out of hearts surfetted with worldly cares and clogged and cloyed with the grosse humours of our sinfull lusts The which as I am perswaded is one chiefe cause why the most euen amongst diligent hearers haue after so long inioying the light of the Gospell so little profited either in knowledge or holy practice namely because they haue been so carelesse in keeping what they haue heard and haue put this spiritual treasure into broken bags and this precious liquor into riuen vessels Now the meanes to retaine and imprint the things which we haue heard in our hearts and memories is first to loue regard and set our hearts vpon them for euen old men as we say who are weakest in memory doe yet retaine those things which they most affect The second is that wee heare the Word with diligent attention obseruing the method of the Teacher and how he proceedeth from poynt to poynt fastening the former poynt in our mindes by casting our eye backe vnto it when as hee is leauing of it and proceeding to another For as it is not possible that the fault of the first concoction should be amended in the second seeing euery part and faculty is wholly taken vp about its owne proper worke so is it no more possible that we should remember that which wee neuer minded or that the memory should bring forth that which the vnderstanding neglected to lay vp by due attention and obseruation And therefore the Apostle telleth vs that we ought to giue the more earnest heed to the things wee heare Heb. 2. 1. lest at any time we should let them slip Thirdly this may make vs rub our memories and make vs carefull to imprint in them the things which wee heare if we consider that our diligent hearing of the Word will not make vs happy vnlesse we also retaine it in our memories and practise it in our liues for so the Apostle Iames saith that if we looke into the perfect Law of Iam. 1. 25. liberty and continue therein being not forgetfull hearers but doers of the worke we shall be blessed in our deed And the Apostle Paul limiteth the promise of saluation made vnto the preaching and hearing of the Word to the condition of retaining it in our memories I declare saith hee vnto you the 1. Cor. 15. 1 2. Gospell which I preached and ye receiued by which also ye are saued if you keepe in memory that which I preached vnto you Fourthly wee must vnto our hearing adde meditation which is a notable meanes of imprinting it in our hearts and memories Fifthly wee must conferre with others that they may helpe vs where we are wanting and we them where they haue failed Sixthly Gouernours of families may helpe themselues and those which are committed to their charge for the better vnderstanding and remembring of what they haue heard by repeating the chiefe poynts of the Sermon after they are come home by strength of their memory or
which we stand in need more then others in respect of our naturall defects that we may the better dispatch our businesse and the colder wee feele our selues the more necessary we thinke it to come vnto the fire or to vse some exercise that we may recouer our naturall heate And so in like manner the sight of these defects should not hinder vs from this exercise seeing it is the meanes to inlighten our mindes with more knowledge to get spirituall health and strength whereby wee may be inabled to performe this and all other good duties daily in more perfection and to warme our cold and frozen hearts that we may performe seruice vnto God with more heate of godly zeale and feruour of deuotion Besides though we be not able of our selues so much as to thinke a good thought yet if in obedience to God we vse this his holy Ordinance he will inable vs vnto it being all-sufficient to make vs both to thinke and do whatsoeuer he requireth at our hands §. Sect. 3 Their obiection answered who pretend want of matter to meditate vpon Thirdly we are ready to obiect want of matter to meditate vpon and that we are so barren in our inuention that the fire of our deuotion is ready to goe out as soone as it is kindled for want of this fuell to nourish and preserue it But this is to excuse one negligence with another seeing the Lord hath set before vs and euen put into our hands the large Volume of his Creatures and the Booke of holy Scriptures in both which there is abundant matter of Meditation if we had but the hearts to view and reade them besides the consideration of our owne misery our manifold sinnes and corruptions wants and imperfections Gods manifold mercies and innumerable blessings vouchsafed vnto vs the administration of his iudgements and such like of which I shall haue occasion to speake more heereafter And therefore there being no want of good seed we haue no cause to complaine of any thing but the barrennesse of our hearts and their auersenesse to good things if they bring not foorth in this kind plentifull fruits The which as it is to be bewailed with true sorrow that wee who haue matter enough to thinke and meditate vpon in vvorldly things for a whole yeere together though none be prepared to our hands being heerein such quick Workemen that wee can both gather our straw and burne our bricke in full tale should bee so barren of matter when wee come to thinke of things spirituall and heauenly so it must mooue vs with so much the more diligence and earnestnesse to reade and study the Scriptures and to obserue the workes of God and finding our emptinesse to resort to Gods store-houses like the Egyptians to Iosephs that wee may be filled with such prouision as hee hath made for vs and haue no more cause to complaine of want §. Sect. 4 Other hinderances remooued Fourthly wee are hindred from performing this duty by manifold distractions both inward and outward Of the former kinde is the indisposition of our hearts to spirituall and heauenly things and their readinesse to be carried away from them when they take them into their consideration after worldly vanities The which so much discourageth many that they neglect this duty altogether because they finde themselues so vnfit to performe it But our vvants and vveakenesses should not driue vs further from God but make vs rather dravv neerer vnto him and by earnest prayer to craue the gracious assistance of his holy Spirit that we may be inabled thereby to serue him better Neither must our imperfections and distractions in performing Christian duties mooue vs to neglect them altogether for this is that which the deuill would haue and if wee thus farre yeeld vnto him wee shall be sure to performe nothing that is good seeing he will neuer let distractions and discouragements to bee wanting vnto vs but being thorowly humbled in the sight of our infirmities and bewailing our wants let vs labour daily after more perfection And to this end let vs vse due preparation before wee vndertake this exercise of which I shall speake afterwards Secondly let vs keepe the Christian watch before spoken of ouer our hearts and repell these distractions at their first entrance Thirdly let vs pray against them and desire the Lord to strengthen vs that they may not preuaile to pull away our hearts from him Fourthly wee must at other times restraine our hearts and minds that they may not wander whither they list and keepe them vnder some command that they may not be to seeke when wee would imploy them about holy duties Fifthly we must fit the length of our Meditations to the strength of our deuotion and let them be inlarged as it increaseth Which meanes when we haue vsed let vs set vpon this exercise and if our distractions are so great and many that they would giue vs leaue to thinke vpon nothing else let vs make them the matter of our Meditation accusing our hearts for their loosenesse and worldlinesse their deadnesse and backwardnesse to all good duties that so we may bring them to vnfained repentance §. Sect. 5 That company and worldly busines should not hinder vs from this exercise of Meditation The outward distractions which are alleadged as necessary impediments of this holy exercise are the company of friends who comming to visit vs take vp that time which should bee spent about it the multitude of businesse which affordeth vs no leasure and want of conuenient place wherein we might be priuately by our selues to performe this duty which cannot bee done in the company of others But for the first no company should be so deare vnto vs as that it should cause vs to breake off our communion and society with God Or if to auoyd inciuility and giuing offence we doe intermit this exercise and put it off to another time this must not make vs to neglect it altogether but wee must set our selues about it when our company is gone and redeeme this losse by doubling our diligence in this holy exercise And for our businesse and imployments we are according to our Sauiours counsell to thinke this one thing Luk. 10. 42. necessary and to be preferred before all other and first to seeke the Kingdome of God and his righteousnesse esteeming no businesse so necessary as Math. 6. 33. the inriching of our soules with spirituall grace and vsing the meanes which may further and assure vs of our saluation accounting those imployments worldly carnall and not worthy our paines which shoulder and thrust out spirituall exercises And yet if our important businesse should wholly take vs vp and that the necessity of our estate and calling should so strictly at all times bind vs vnto them that wee had no leisure for religious duties there were some colour and but a colour of excuse but the fault is not in the multitude of our imployments but either
for their sinnes and all others who should beleeue in him And such a solemne thankesgiuing was made by Deborah Iudg. 5. and the people for their victory ouer Sisera and their freedome from the tyranny of Iabin King of Canaan who had long oppressed them By Dauid when as God had deliuered him out of the hands of all his enemies and especially out of the hand of Saul and by Hester Mordecay and the Iewes Hest 9. of the Captiuity from that feareful conspiracy of Haman who had plotted the destruction of the whole Nation And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember for that maruellous and almost miraculous deliuerance of our King and State from that horrible and vnmatchable Powder-treason by giuing wisdom to our gracious Soueraigne to interpret their darke riddle as he did somtime to Daniel for the expounding of Nebuchadnezzars dreame when the wisedome of the wisest in the Land could not vnfold it Of the other we haue an example in Abraham who made a solemne feast that he might render vnto God Gen. 21. praise and thankesgiuing for giuing vnto him contrary to all hope a son in his old age of whom should come that promised seed in which both himselfe and all the Nations of the earth should be blessed §. Sect. 2 When this solemne thanksgiuing is most seasonable how it differeth from that which is ordinary and the kinds of it Which examples we ought to imitate consecrating vnto God some day for solemne thankesgiuing whensoeuer wee receiue from him any great and extraordinary benefits either priuatiue consisting in deliuerance from some imminent or present euill or positiue when as he vouchsafeth vnto vs some great and vnexpected blessing But aboue all other times we must performe this duty when wee celebrate the Sacrament of the Lords Supper in remembrance of that inestimable benefit the great worke of our Redemption wrought by the death and Passion of Iesus Christ whereby we are deliuered out of the hands of all our spirituall enemies The which is called the Eucharist or a Sacrament of thankesgiuing because therein wee doe in a solemne manner render vnto God thankes and praise for Christ and all his benefits the pardon of our sins and that great Charter of our peace sealed first by his blood and now by this Sacrament instituted to put vs in remembrance of it and as it were afresh to renew his Couenant and to put our Pardon into our owne hands Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions differeth from that which is ordinary not in the matter which is one and the same but in the manner and measure which according to the occasion ought to be extraordinary in quantity and degree For our hearts must be more then vsually inflamed with the apprehension of Gods loue and goodnesse and inward ioy in the speciall fruition of his singular blessings which must affect them with extraordinary zeale to glorifie and praise him and to expresse our thankfulnesse by renewing our couenant with God binding our selues by firme resolution that in sense of his present fauours wee will be more deuout and zealous in all duties of his seruice for the time to come then euer we haue been in time past And by continuing our thankesgiuing in a solemne manner for a longer time then ordinary setting it apart as a Sabbath of rest from all our worldly labours that it may be wholly spent in Gods praises and in testifying our loue and inward ioy and reioycing in him by outward feasting and more liberall vse of meates and drinkes and all other comforts of this life and in shewing our loue and bounty in obedience to God by entertaining at our table and by sending gifts and rewards vnto our poore neighbours that they also may reioyce with vs. And this solemne feasting and thankesgiuing is according to the occasion of it publike or priuate Publike for some publike benefit which concerneth the welfare of the Church or Common-wealth which is to bee appoynted onely by the publike authority of Christian Magistrates and is to be celebrated in a most solemne and publike manner all sorts and conditions of men assembling together in the Church to magnifie and praise Gods holy name and to craue the continuance of his loue and fauour The which prayers and prayses are profitably conioyned with the preaching of the Word for the stirring vp of the whole Assembly to extraordinary thankfulnesse when as thereby the greatnesse of the blessings receiued and the inestimable mercie of God is set forth vnto them Priuate for some speciall benefits bestowed either on a particular person or a whole family which is to bee solemnized by singing of Psalmes prayer and thankesgiuing reading of some portions of holy Scriptures fit for the present occasion holy conferences whereby wee are to magnifie Gods mercies and to recount and tell what great things hee hath done for vs and also expressing our inward ioy by a more free and liberall vse of Gods creatures whereof wee must also cause our poore neighbours to haue some taste The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse as it worketh our hearts to a more liuely sense feeling of Gods loue stirreth vs vp to more zealous performance of all religious duties vnto him who hath been so gracious and good vnto vs and as it giueth vs occasion to renew our couenant with God and to confirme our resolution that wee will be more diligent and zealous in doing all things which may please and glorifie him CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting §. Sect. 1 What a true fast is and how it differeth from all other fasts THe other extraordinary meanes of a godly life is an holy fast of which it is my purpose to speake briefly though the vse and benefit of this duty is so great that it well deserueth a more full discourse because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument and especially in one which is called The holy exercise of a true fast and in another intituled The Christian exercise of fasting written many yeeres since by the right Reuerend Father and my most deare brother that nothing materiall can be added vnto it And therefore I will content my selfe to set downe after mine owne manner some of those poynts briefly which are most essentiall and necessary vnto this exercise for how should I in a Chapter expresse all fully which would require a whole Treatise referring the Christian Reader vnto those learned Treatises if he desire more thorow satisfaction and particular direction in any of them And first that wee may begin with the description of this duty A fast as we here vnderstand it is a voluntary religious and solemne action vndertaken vpon some extraordinary occasion wherein we seriously humble our selues before God in the sight and sense of
doe that which is good exercising our selues in all Christian duties both towards God and our neighbours both in the day of our fast and afterwards In respect of that present time we must with extraordinary care and diligence exercise our selues in all good workes and principally in the duties of piety and of Gods seruice as prayer hearing and reading of Gods Word holy conferences and meditation the subiect matter whereof may fitly bee repentance of which I haue before spoken all which according to the occasion are to be performed with more then ordinary zeale and deuotion And these duties of piety towards God we must approoue to be sincere and without hypocrisie by our workes of iustice and righteousnesse mercy and compassion towards our neighbours For in the day of our fast the Lord specially requireth that we should execute iudgement and shew mercy and Zach. 7. 9. Esa 58. 6. compassion euery man to his brother that we should loose the bands of wickednes vndoe the heauie burthen let the oppressed goe free and breake euery yoke For therefore as one saith we restraine our minds from desiring meate that Idcirco à varijs ciborum desiderijs mentem retrahunt vt totam eius vim occupent in cupiditaâ—e virtutum c. Hieron ad Celantiam we may exercise their whole force in coueting after vertues And so our flesh will lesse feele the paine of abstinence when it hungreth after righteousnesse But especially we must in this day exercise our charity in the workes of mercy and in relieuing the poore To which vses wee must at least spend so much as we spare from our selues and our families by our fast or else we giue iust cause of suspition that wee fast more out of miserablenesse then deuotion being content to fast that all our seruants may beare vs company and so by emptying their and our owne bellies to adde something towards the filling of our bags And this the Lord specially requireth in the day of our fast namely that we should deale our bread to Esa 58. 7 10. the hungry and bring the poore that are cast out into our house that when wee see the naked we should clothe him and that we hide not our selues from our owne flesh that we should draw out our soules to the hungry and satisfie the afflicted soule Which duties if we neglect we may be iustly charged that wee fast rather with the Iewes to our selues then vnto the Lord hauing more regard Math. 6. to our profit then to piety or charity As therfore our Sauior hath ioyned these three together in his doctrine so must wee after the example of good Cornelius conioyne them in our practice for our fasting will bee Act. 10. Misericordia pietas ieiunij sunt alae c. Chrysost in serm de ieiun eleemos maimed and of no worth if it be seuered from either of them Mercy saith one and piety are the wings of fasting by which it mounteth aloft into heauen and without which it lyeth and walloweth vpon the earth Fasting without mercy is but a picture of hunger and image of holinesse Without piety fasting is but an occasion of couetousnesse for what is spared from the body is put into the bag Hee that fasteth not to the poores aduantage lyeth vnto God and he who when he fasteth doth not bestow his dinner vpon the poore but layeth it vp in store doth plainly shew that he fasteth for couetousnesse and not for Christs sake c. And these are the workes wherein we must exercise our selues in the day of our fast which must not end when it endeth but be continued in some good measure for euer after For as we must then resolue that we will in the whole course of our liues afterwards be more carefull and conscionable in all our wayes and more earnest and diligent in performing all good duties vnto God our neighbours and our selues so if wee would approoue our purpose to be sincere we must indeuour accordingly to put it in practice and vse all good meanes which may inable vs heereunto Where for a conclusion of this discourse of fasting we may obserue that if it be vsed aright and as God requireth it must needs be a singular good helpe to the leading of a godly life seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants nor doth make vs more hunger after grace with a vehement appetite nor doth make vs more feruent and earnest in our prayers for the obtaining spirituall strength to serue God and to withstand the tentations of all our spirituall enemies nor finally that more exerciseth and increaseth our repentance our sorrow for our sinnes past and purpose of amendment for the time to come by seruing God with more zeale and diligence in all Christian duties of piety and holinesse in his owne worship in the workes of righteousnesse and mercy towards our brethren of temperance and sobriety in respect of our owne persons CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. §. Sect. 1 The first sort of reasons taken from Gods nature and attributes HItherto we haue intreated of the reall and practicall meanes whereby we may be inabled to leade a godly life And now it followeth that we propound some reasons and arguments which may effectually perswade vs both to vse these meanes and also to performe all the duties of holinesse and righteousnesse vnto which by these meanes we are inabled seeing it would little auaile vs to haue all the helpes of godlinesse vnlesse we haue also hearts to vse them And because the reasons which might bee produced to this purpose are innumerable seeing there is scarce any part of Gods Word or workes either of Creation or Gouernment which doth not yeeld some motiue vnto godlinesse therefore passing by the most which might be alleaged it shall suffice as briefly as I can to touch some of the chiefe and principall all which I will reduce vnto three heads either as they respect God our neighbours or our selues The arguments of the first sort either respect God himselfe his nature and attributes both generally considered and as he exerciseth them towards vs or that duty which we are bound to performe vnto him Concerning the former there cannot be any more forcible reasons alleaged for the perswading of vs to serue God in duties of a godly life then a thorow consideration of Gods nature and attributes For first he is the onely true God Iehouah the most absolute Being who hauing his Essence in and from himselfe giueth being to all things and therefore to be serued by all creatures and especially by vs seeing in him we liue moue and haue our being He is God infinite Act. 17. 28. in all perfection and therefore ought in all things according to his nature to be serued with absolute and
and our owne spirituall good and euerlasting saluation Cheerfulnesse in the wayes of godlinesse when they seeme fullest of difficulty and danger because the Lord in whom we trust is able to support and defend vs. And finally conscience of our well doing and our earnest desire to glorifie and please God in all Christian and holy duties doth not onely much strengthen our faith in the assurance of Gods infinite mercies and Christs all-sufficient merits but also exceedingly confirme our affiance in the sense and feeling of Gods loue so that we are thereby inabled with great confidence to haue our accesse vnto the Throne of grace and with much liberty of speech and spirit to make all our suits knowne vnto him with assurance that they shall be graciously heard and granted For the effectuall Iam. 5. 16. feruent prayer of arighteous man auaileth much And we are assured with Dauid that the God of our righteousnes will heare our prayers and that the Lord Psal 4. 1 3. who setteth apart him that is godly for himselfe will heare vs being such when we call vpon him That the eyes of the Lord are vpon the righteous and that his eares are open to heare their cry The which the Apostle Peter vseth Psal 34. 15. as an effectuall argument to mooue vs to eschew euill and doe good to seeke 1. Pet. 3. 11 12. peace and ensue it because it confirmeth our confidence that God will heare and grant all our suits seeing as the Psalmist speaketh He will fulfill Psal 145. 19. the desires of them that feare him he also will heare their cry and will saue them For howsoeuer the chiefe and principall cause of our confidence and boldnesse be not any thing in our selues but onely Iesus Christ in whom God is well pleased with vs according to that of the Apostle In whom Ephes 3. 12. we haue boldnesse and accesse with confidence by the faith of him And though this be the maine ground of our affiance when we make our suits knowne vnto God because Christ our high Priest maketh intercession for vs in confidence whereof we may as the Apostle exhorteth come boldly vnto the Heb. 4. 16. Throne of grace that we may obtain mercy find grace to help in time of need yet we may draw neere with much more boldnesse and with a true heart in full Heb. 10. 22. assurance of faith when we haue our harts sprinkled from an euill conscience and our bodies washed with pure water that is not only the blood of Redemptiō which purgeth vs from the guilt of our sinnes but also the water of ablution which cleansing vs from the corruption of sinne doth assure vs that we are washed in that Lauer of Christs blood and when our consciences are so purged from dead workes thereby as that wee are inabled in some good measure to serue the liuing God For if wee regard wickednesse in our Heb. 9. 14. Psal 66. 18. hearts we can haue no assurance that God will heare vs if wee come into Gods presence with guilty consciences accusing vs for the neglect of his seruice and for liuing in sinne without repentance shame will couer our faces and take away all boldnesse and confidence when wee make our suits vnto him For we know that if our heart condemne vs God is greater Iob. 3. 20 21 22 then our heart and knoweth all things but if our hearts condemne vs not then haue we confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things that are pleasing in his sight For this maketh him to entertaine our suits not onely graciously in respect of vs but also with great pleasure in himselfe according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but Pro. 15. 8. the prayer of the vpright is his delight Whereof it is that Dauid though a man highly in Gods fauour would not rashly presse into his presence to make his suits vnto him before hee had renewed his righteousnesse by faith and repentance For he professeth that he would first wash his hands Psal 26. 6. in innocency and then he would compasse Gods Altar Now what greater benefit then this or what more effectuall motiue vnto a godly life then to haue hereby the grace and fauour of our Soueraigne Lord and King so as we may at all times with boldnesse come into his presence and as his chiefe fauorites haue his eare still open vnto vs so as we may freely make all our suits knowne vnto him with assured confidence that they shall be heard and granted seeing he taketh delight in our prayers and is as well pleased in giuing as we in receiuing §. Sect. 5 That a godly life bringeth courage and true fortitude The third spirituall benefit which a godly life bringeth is Christian courage and true fortitude For being assured of Gods fauour and gracious assistance no dangers are able to daunt vs and hauing put on the brestplate of righteousnesse we feare not the incounters of any enemies According to that of Salomon The wicked flee when no man pursueth but the righteous are bold as a Lion An example whereof wee haue in Dauid who was so couragious in the assurance of Gods assistance that hee saith he would not be afraid of ten thousand of people that had set themselues against Psal 3. 5. him round about And professeth that because God was his refuge and Psal 46. 1 2. strength he would not feare though the earth were remoued and though the Mountaines were carried into the middest of the sea Yea though he should walke Psal 23. 4. thorow the vale of the shadow of death yet he would feare no euill because God was with him and his rod and staffe comforted him Neither was this his case alone but of all those that feare and serue the Lord who as he sheweth at large stand in feare of no euill though dangers beset them on all sides because they haue made God their refuge and fortresse who will therefore Psal 91. 2 3 c. deliuer them from the feare of the Fowler and from the noysome pestilence c. And giue his Angels charge ouer them to keepe them in all their wayes who shall beare them vp in their hands lest they dash their foot against a stone And therefore if we would be truly couragious let vs serue God in the duties of a godly life and being safe vnder his protection and hauing him on Rom. 8. 31. Psal 56. 11. our side we shall not need to care who set against vs nor to feare what man can doe vnto vs. §. Sect. 6 That a godly life keepeth our consciences pure and peaceable The fourth benefit is that this godly life doth keepe our consciences pure and peaceable For when wee set our selues with full resolution to please God in all things we carefully flee all knowne
our selues in vaine by labouring after impossibilities Finally that though wee haue neuer so much grace and be as forward as any in the duties of godlinesse yet we may fall from this state and become as wicked as any other and therefore seeing when we haue done our best in seruing God and haue with much paines stored our selues with all spirituall graces wee may lose all our labour and become notwithstanding all our care and diligence vtter brankrupts in all goodnesse it were our best course to giue ouer this doubtfull paines in the seruice of God and to satisfie our owne lusts with the present fruition of worldly delights Of all which tentations which Satan as impediments casteth in our way to discourage vs in the course of godlinesse I haue largely spoken in the first part of my Christian Warfare and therefore heere thus briefly passe them ouer referring the Christian Reader to that Booke for his more full satisfaction in these points §. Sect. 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlinesse or from proceeding in them In respect of the godly life it selfe Satan raiseth against vs many lets and impediments either to hinder vs from entring into the course of Christianity or to make vs performe the duties required in it superficially and vnprofitably In respect of the former he vseth many deuices to stop our entrance into the wayes of godlinesse And first he laboureth to keepe our eyes blinded with ignorance that wee may not see the wayes of godlinesse wherein we should walke or if they be discouered by the light of the Gospel shining vnto vs hee will indeuour to keepe vs from seeing the profit and necessity of walking in them The former whereof we may auoyd by remembring and considering that sauing knowledge is one of the chiefe grounds of a godly life without which it is no more possible that we should performe the duties of Christianity then to walke in difficult wayes hauing no eyes to guide vs nor light to direct vs in them And therefore we must not content our selues with our good meaning and ignorant deuotion which can bring foorth no better fruits then blind superstition and will-worship which are odious vnto God but vse all good meanes whereby our minds may be inlightened with the sauing knowledge of Gods truth and carefully inquire after the good and old Ier. 6. 16. wayes as the Prophet speaketh that wee may walke therein and finde rest to our soules And for the auoyding of the other wee must know and remember that nothing in the world is so profitable and necessary as to walk in the wayes of godlinesse after that by the light of truth they are discouered vnto vs seeing this alone though all worldly things bee wanting will make vs happy and blessed in this life and the life to come Luk. 10. 42. whereas if we haue all other things and want this wee shall be wretched and miserable Secondly Satan laboureth to hinder vs from entring into the wayes of Christianity by alluring vs to continue in our sinful courses with the baites of worldly vanities and by causing vs to content our selues with the present possession of these earthly trifles hee maketh vs to neglect our heauenly hopes which are infinitely more excellent and permanent For the escaping of which snare wee must labour to contemne these inticing baites by considering that these worldly things are in respect of spirituall grace and heauenly glory vaine and vnprofitable vncertaine mutable and momentany as elsewhere I haue plainely shewed Christ Warf 2. part Thirdly he hindreth vs frō all duties of godlinesse by the deceitfulnesse of sin which he secretly windeth into our hearts by degrees till by many acts of wickednesse he hath brought vs vnto a custome which is like another nature and hath in it the commanding force of an vnresistable Law Which hindrance if we would auoyd we must watch ouer our selues that our hearts be not hardned through the deceitfulnesse of sinne to which purpose Heb. 3. 13. we must shunne the first occasions withstand the first motions of it and plucke vp these cursed plants before they be thorowly rooted or if wee haue already loaded our consciences with these dead workes our second care must bee to breake off our sinnes by vnfained repentance offering heerein to our corrupt nature an holy violence and as the Apostle speaketh We must lay aside euery waight and the sinne that doth so easily beset Heb. 12. 1. vs clinging as it were about our neckes to hold vs backe that wee may so runne with patience vnto the Race which is set before vs making voyd by degrees the strong custome of sinne by the acts of piety and righteousnesse vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience Finally Satan laboureth to hinder vs from entring into the course of Christianity by perswading vs to make delayes and when he cannot any longer make vs beleeue that it is needlesse or of small waight but that seeing the profit and necessity of it wee doe resolue to leaue our former sinfull liues and to betake our selues vnto Gods seruice he will perswade vs to deferre it for a time as a thing vnpleasing to our corrupt nature and vnprofitable to our worldly ends vntill we may finde some fitter opportunity and haue better settled our earthly businesse The which impediment I shal haue fitter occasion to remoue in the following Discourse Onely let vs here remember that if we will be aduised by our Sauiours wise counsell We must first seeke the Kingdome of God and his righteousnesse Math. 6. 33. which being a matter of greatest waight and in comparison onely necessary we must not put it off till after-times which are vncertaine but secure our selues of it whilest the day of saluation lasteth And these are the common impediments which Satan casteth into our way that he may stop vs from entring into the wayes of godlinesse with which if he cannot so farre preuaile as to make vs neglect all holy duties altogether hee will in the next place indeuour to make them vnprofitable for our saluation To which purpose amongst many other lets he chiefly and most vsually vseth these two The first is to keepe vs from feeling in them any power of godlinesse for the bettering of our spirituall estate by causing vs to performe these duties in a cold and formall manner more for custome then conscience sake The other is to make vs fickle and vnconstant in them performing them by fits and flashes when we haue least to doe and haue some spare time from our worldly imployments The former whereof wee may auoyd by setting our selues about the duties of Christianity as our mayne businesse with all resolute diligence and zealous deuotion knowing that it is impossible to trauaile in this way so full of difficulties and dangers without serious indeuour or to performe duties of so high a nature
another case will not pull out their brests though full of milk for the feeding of Gods children committed to them but let them starue and perish for want of nourishment herein worse then the other who hauing dry brests cannot though they would affoord vnto them the sincere milke of the Word Whereas these are so hard-hearted that they can but will not chusing rather to let their milke corrupt in their brests and to dry vp for want of drawing then to preserue their owne plenty by communicating to the peoples necessities And not much better are they who preach but very seldome hauing gifts and strength sufficient and then not so much out of conscience to performe their duty as to auoyd the penalty of the Law or the blemish of ignorance and insufficiency Seeing the life of grace in Gods people cannot ordinarily bee Esa 28. 9 10. preserued in any vigour by a monethly meale but needeth frequent nourishment as the people are able to heare and beare away And therefore the Apostle layeth a strait charge vpon Timothy and in him vpon all Gods Ministers not onely that they should preach the Word but also that 2. Tim. 4. 1. Mark 4. 33. Act. 20. 28. they should doe it instantly in season and out of season that is often and vpon all occasions Fourthly the worke of grace and godlinesse is much hindred in the people when as the Ministers preach themselues and not Christ chiefly intending to shew their owne gifts learning and eloquence and not the edification and saluation of the people When as they doe not preach the Word with power and authority like our Sauiour Mat. 7. 29. Christ nor in the euidence and demonstration of the Spirit to their hearts and consciences that they may cast downe the strong holds of sinne but come 1. Cor. 2. 4. in the inticing speech of mans wisedome to tickle the eare and soare aloft in idle and heartlesse speculations farre out of the reach and aboue the capacity of their hearers filling their heads with the froth of witty conceits which haue in them no solid nourishment Wherein they carry themselues contrary to the charge which our Sauiour giueth to the Apostle Peter and all his faithfull Ministers namely that in their teaching they should take care to feed not onely his sheepe but also his tender lambes Joh. 21. 15. Act. 20. 35. Finally the people are much hindred in their growth of godlinesse when as their Ministers take no paines publikely to catechize and instruct them in the maine principles of Christian Religion seeing no good building can be erected by them who neglect to lay a sure foundation or priuately to resolue their doubts and to prouoke them by holy conferences and Act. 20. 21. earnest exhortations and perswasions to put in practice those duties which they haue learned by their publike ministery Through which faults and defects in worldly and carelesse Ministers the people committed to their charge are much hindred in the wayes of godlinesse For where prophecie faileth there the people must needs perish Where there is a Pro. 29. 18. Amos 8. 11. famine of the Word what can follow but faintnesse and feeblenesse for want of food Where the Gospell is not preached which is the power of Rom. 1. 16. 2. Cor. 2. 16. God vnto saluation and the sauour of life vnto life to all that beleeue what can ensue hereupon but impotent weaknesse vnto all good duties and death and destruction of body and soule If the Watchmen sleepe who should giue warning to Gods people of the approch of enemies how easily may they surprize and vanquish them If the Gardener and Vintager be slothfull and idle in planting and watering how shall Gods Plants and Vines flourish And if they busie not themselues in pruning and weeding how shall the Garden and Vineyard thriue and not rather be ouer-growne with weeds and thistles If the lights be put out or hid vnder a bushell what can follow but palpable darknesse through which the people of God must necessarily erre out of the waies of truth Rom. 10. 17. And if the Gospell of Christ bee not painfully preached which is the ordinarie meanes of begetting Faith how should the people come out of the state of infidelity and beleeue that they may be saued And what can follow of all this but the vtter neglect of all the duties belonging to a godly life when sauing knowledge and a liuely Faith the foundations of it are ouerthrowne §. Sect. 3 Of the means whereby the former impediments may be remoued first in respect of the Ministers For the remouing of which impediments first the Ministers are to be exhorted and perswaded to doe their dutie And in the first place that none presume to take vpon them this high calling which God hath neuer called vnto it being altogether vnfitted and vnfurnished with gifts necessarily required to this high dutie seeing they purchase their meanes and maintenance with the price of blood not of the bodies but of the precious soules of the people the which shall be required at their hands in that terrible day when as Christ shall come to iudge both the quicke and the dead And secondly those which God hath furnished with gifts are to be mooued and admonished in the feare of God that with all care and good conscience they feed the flocke of Christ committed to their charge not for filthy lucre 1. Pet. 5. 2 3. but with a willing minde chiefely ayming at the glorie of God in the saluation of the people To which purpose let them first remember those names and titles giuen them in the Scriptures implying not only their dutie but great and high priuiledges whereby they should be incouraged vnto it For they are appointed of God to be the Lights of the world and what sinne and shame is it to hide their Light Matth. 5. 13 14 15. and to let the people sit in darkenesse and in the shadow of death They are the Salt of the earth appointed not onely to be sauorie in themselues but also to season others which salt of Grace and Wisdome if they lose they are good for nothing but to be cast vpon the dung-hill and to be troden vnder feete They are Gods Watchmen Ezech. 3. 17. 33. 7. who haue the care of his armies committed vnto them to giue them warning of the approch of their enemies which if they neglect the blood of those which perish through their sloth shall be required at their hands They are appointed to be Captaines ouer the people to Matth. 15. 14. goe out and in before them and to traine and teach them how to fight against the enemies of their saluation They are Gods Husbandmen 1. Cor. 3. 6 9. Gardeners and Vintagers to plant and sow purge weede and prune his fields gardens and vineyards that they may bring forth fruit 1. Cor. 4. 1 2. in due season They are
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō