haue betimes performed this duty priuately by themselues CAP. XVII Of singing Psalmes and reading the Scriptures in the family §. Sect. 1 That singing of Psalmes is inioyned in the Scriptures and practised by the faithfull VNto prayer we adioyne that holy exercise of singing Psalmes in the family which though it bee not in practice next in order according to ordinary vse yet I would not seuer it from the former seeing it is a religious duty and like vnto it being a notable meanes whereby wee praise God and render vnto him thankes for all his benefits And though it be not tyed vnto any part of the day nor yet euery day to bee necessarily performed and though in no family it be alwayes alike seasonable as in the time of mourning for some priuate or publike calamity but in the time of reioycing when we haue occasion to praise Gods holy name for his gifts and blessings conferred on vs according to the Apostles rule Is any man among Iam. 5. 13. you afflicted let him pray Is any merry let him sing Psalmes And though in some families it can seldome be done for want of leasure and opportunity vnlesse it be on the Sabbath and in some places not then for want of conuenient company to ioyne together yet where it may conueniently be performed in respect of company leasure and other occasions it is an excellent duty which is no wayes to be neglected For first it is inioyned in the Scriptures The Prophet Dauid in many places exhorteth to it O come saith he let vs sing vnto the Lord let vs make a ioyfull noise to the Psal 95 1 2. Rocke of our saluation Let vs come before his presence with thanksgiuing and Psal 100. 1 2. make a ioyfull noise vnto him with Psalmes Make a ioyfull noise vnto the Lord all ye lands serue the Lord with gladnesse come before his presence with singing Sing aloud vnto God our strength make a ioyfull noise vnto the God of Iacob c. Psal 81. 3. 47. 6. 68. 4. Esa 42. 10. Sing vnto him a new song play skilfully with a lowd noise So the Prophet Esay Sing vnto the Lord a new song and his praise from the end of the earth And Ieremy Sing ye vnto the Lord praise ye the Lord for he hath deliuered the Ier. 20. 13. soule of the poore out of the hands of euill doers The Apostle Paul likewise exhorteth vs to speake vnto the Lord in Psalmes and Hymnes and spirituall Eph. 5. 19. Iam. 5. 13. Songs singing and making melody in our hearts to the Lord. Of which wee haue the Saints of God in all ages examples for our imitation in the time both of the Law and the Gospell and in the purest ages of the primitiue Church who were complained on to the persecuting Emperours for their diligent performance of this duty day and night Yea our Sauiour Christ himselfe at the celebration of his last Supper is sayd with his Disciples to haue concluded that holy action with singing of a Psalme Which examples that we may imitate let vs further consider in the next place that it is a notable meanes to rowze vp our drowzie and dead hearts and by the sweete melody affecting our outward sense to rauish them with ioyfull delight and make them cheerefull in Gods seruice which was the cause why Elizeus being to prophecie and finding his Spirit dulled with the vnpleasing presence of the idolatrous King who together 2. King 3. 15. with Iehosaphat was to haue the benefit of his good indeuours desireth a Musician to play before him to stirre vp his heart vnto the more cheerefull performance of this duty Secondly it is an acceptable seruice vnto God as being a singular meanes to glorifie him when as our hearts are filled with thankfulnesse and our mouthes with his praises according to that of the Psalmist Whoso offereth praise glorifieth me the which in the Psal 50. 23. same Psalme he preferreth before oblations and burnt sacrifices Finally Vers 13. 14. Apoc. 5. 9. 14. 3. it is an heauenly exercise of the glorified Saints which we shall performe with them in that place of ioy and happinesse if wee take delight in it whilst we liue in the earth §. Sect. 2 How we may sing Psalmes in a right maner Now if we would performe this in an acceptable maner our care must be that it be done with our soules as wel as our tongue and lips And first with our minds both vnderstanding what we sing so as we may say with the Apostle I will sing with the Spirit and I will sing with the vnderstanding also and applying our minds vnto it with due attention not suffering them to be carried with wandring thoughts Secondly we must sing with our hearts also according to that of the Apostle Speake to your selues in Psalmes singing Eph. 5. 19. and making melody in your heart vnto the Lord which elsewhere he calleth singing with grace in our hearts to the Lord the which Dauid practised Col. 3. 16. I will praise thee saith he with my whole heart And this we shall doe if we Psal 138. doe apply and fit them to the matter of the Psalme and put on the same affection which Dauid had in penning them as humility in the confession of sinne feruencie of desire in petitions and suites alacrity and cheerefulnesse in prayses and thanksgiuings assent and beliefe in prophecies and predictions teachablenesse and willingnesse to learne in doctrines and instructions readinesse to obey in commandements and exhortations c. and at all times and in all things reuerence of Gods maiesty in whose presence we performe this duty In the meane time we must take heed that we doe not apply his imprecations which were vttered by a propheticall spirit against those who were desperate enemies to God as well as Dauid against our priuate enemies with a reuengefull desire that those euils may befall them seeing our Sauiour hath taught vs to pray for them But wee must either make vse of them for doctrine and instruction or if we apply them it must not be against particular persons but against all those whatsoeuer whom the Lord in his wisedome knoweth to be desperate enemies vnto him and his Church Secondly our care must bee that we doe not make it a bodily exercise singing Psalmes for recreation only and as wee doe other songs for meere pleasure and sensuall delight but we must performe it as a religious duty of Gods seruice and striue in it to please him rather then our selues We must not seeke to delight the eare and affect the heart with the ayre musicke and sweetnesse of the tune but that there being an harmony betweene it and the voyce we make sweete melody in Gods eares which if it be wanting our best musicke as one saith is no Aug. Confess lib. 10. cap 33. more acceptable to God then the barking of Dogs the lowing
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
meanes is the consideration of Gods Iudgements Psal 130. 4. executed on the wicked which are so many instructions vnto vs to feare God and auoide his displeasure that we be not partakers with them in their punishments So the Psalmist saith that the righteous seeing the destruction of the wicked should feare God and deride their folly and the Apostle Psal 52. 6. telleth vs that the former examples of Gods Iudgements were written for 1. Cor. 10. 11. our learning that they might admonish vs to take warning by their harmes lest we fall into the same euils The third meanes is the diligent reading and hearing of the Scriptures which are called The feare of God Psal 19. 9. because they worke his feare in vs. And thus the Lord inioyneth the King to haue the Law with him and to reade therein all the dayes of his life that hee Deut. 17. 19. may learne to feare the Lord his God For in them are contained many Commandements inioyning many exhortations moouing and many reasons perswading to this feare Feare the Lord with reuerence and reioyce Psal 2. 11. with trembling Let all the earth feare the Lord let all the inhabitants of the earth stand in awe of him for he spake and it was done he commanded and it stood fast O feare the Lord all ye his Saints for there is no want to them that Psal 33. 8 9. 34. 9. Isa 8. 13. Heb. 12. 28. feare him The fourth meanes is to deny our selues and our owne wisedome and when God commandeth any thing not to aske counsell of carnall reason vnto which the more we incline the more the feare of God abateth in vs as we see in the example of Eue who following sense and reason obeyed the deuils aduice and cast off the feare of God And this the Wiseman implyeth Bee not wise in thine owne eyes but feare God and Pro. 3. 7. depart from euill The fifth meanes is to meditate often on our owne infirmities and weakenesse and of the malice and might of our spirituall 1. Pet. 5. 8. Eph. 6. 11 12. Phil. 2. 12. 1. Cor. 12. 10. enemies which will make vs worke out our saluation with feare and trembling and whilest we stand to take heede of falling The sixth is to remember our end daily and continually as first the day of our death which will worke our hearts to Gods feare as the Psalmist implyeth and Psal 90. 12. secondly the day of Iudgement and end of the world which is called The 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 3. 11 14. terrour of the Lord because it is a notable meanes to worke his feare in our hearts The last and chiefe meanes whereby all the rest are made effectuall is feruent prayer For it is no naturall faculty or habit but the gift of God which he promiseth to put in the hearts of the faithfull that they Ier. 32. 39 40. may not depart from him and is to bee obtained by faithfull and effectuall prayer As we see in the example of the Psalmist who prayeth the Lord to knit their hearts vnto him that they might feare his Name Psal 86. 11. §. Sect. 4 Of humility what it is and the causes of it The last vertue required is humility whereby knowing and acknowledging Gods power iustice maiesty goodnesse mercy and infinite perfection and our owne vilenesse and vnworthinesse imperfections and sinfull corruptions we doe renounce all glory and praise as not belonging vnto vs and ascribe it wholly vnto God vnto whom alone it rightly appertaineth So that it is the nature of humility to vilifie and abase our selues in our owne sight euen to the ground as the word importeth to cast off all opinion of our workes and worthinesse and in the sight and sense of our sinnes and corruptions to acknowledge our selues worthy of Gods most heauie punishments in this life and the life to come and contrariwise to ascribe all glory and praise vnto God alone euen of all the good we haue in vs or is done by vs from whom alone we haue it according to that of the Psalmist Not vnto vs O Lord not vnto vs but vnto thy Psal 115. 1. name giue the glory And of Daniel O Lord righteousnesse belongeth vnto Dan. 9. 7 11. thee but vnto vs confusion of faces because wee haue sinned against thee The causes of this humility are first the knowledge and acknowledgement of Gods infinitenesse in all excellency goodnesse and perfection in which he is so incomprehensibly glorious that when we come in his presence it maketh vs to vilifie and abase our selues what opinion soeuer before wee had of our owne worth and excellencie euen as the light of a Glow-worme is quite dazeled when the glorious beames of the Sunne doe shine vpon it Thus in the sight and sense of Gods glory and maiesty Ezechiel was cast to the ground Manoah concluded that hee should Ezech. 2. 1. Iudg. 13. 22. Esa 6. 5. die Esayas cryeth out Woe is me for I am vndone because I am a man of vncleane lips c. for mine eyes haue seene the King the Lord of hosts And Iob hauing seene the Lord abhorred himselfe and repented in dust and ashes Iob 42. 6. Especially if wee consider that this God mighty and glorious in himselfe is so infinitely gracious vnto vs in conferring vpon vs so innumerable benefits and aboue all that inestimable gift of his onely Sonne to worke that great worke of our Redemption The consideration whereof will make vs to humble our selues with Iacob and to confesse that we are lesse then the least of Gods mercies and to say with Dauid Who am I and my 2. Sam. 7. 18 22. house that thou hast brought me hitherto wherefore thou art great O Lord God for there is none like thee c. Secondly the knowledge and acknowledgement of our owne vilenesse and vnworthinesse both in regard of our bodies which are but dust and ashes as Abraham acknowledgeth and in respect Gen. 18. 27. of our soules which howsoeuer they were created according to Gods Image in wisedome holinesse and righteousnesse yet through the fall of our first parents and the corruption deriued from them vnto vs they are wholly defiled in all the powers and faculties of them with originall corruption and loaded with the guilt of innumerable numbers of actuall transgressions whereby we are made subiect to the wrath of God the curse of the Law the plagues and punishments of this life and eternall death and condemnation in the life to come In which regard wee haue just cause to humble our selues with the prodigall sonne and to say with him Father I haue sinned against heauen and earth and am no more Luk. 15. worthy to be called thy sonne And if there be any good thing in vs or done by vs to acknowledge with the Apostle that wee haue it of Gods free 1. Cor.
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
in vs with cheerefulnesse and delight we must also submit our selues to be ruled by him and not quench any good motion which hee suggesteth either by rebellious and flat denials or by vaine excuses and sluggish delaies but presently put the duties in practice vnto which he moueth vs and open the dore of our hearts at his first knock and call that hee Apoc. 3. 20. may come in and supping with vs feast vs with a most delicious banquet of Spirituall refections lest putting off his kinde offers with slothfull Cant. 5. 2 3. excuses like the Spouse in the Canticles we moue him to depart and hide from vs his gracious presence and so moue vs by a sorrowfull and painefull search before we can recouer and finde him to make more precious account of his company when we doe againe inioy it We must be carefull to preserue our peace with him if we would inioy his company for as the Prophet speaketh How can two walke together except they Amos. 3. 3. be agreed To which end we must often renew our faith and after any slip or infirmity rely vpon the mediation of our Sauiour Christ for our Rom. 5. 1. reconciliation and renewing of our peace Neither must we alone apply Christ vnto vs for iustification but also for sanctification indeuouring in all things to please God and if we desire to haue the peace of him wee must binde our soules to our good behauiour labouring with feruent zeale to glorifie him in all our cogitations words and actions not passing any of our time vnfruitfully and vnprofitably but imploying it so as some glory thereby may redound to God and some comfort to our owne soules by furthering the assurance of their saluation Contrariwise our care must bee that wee doe not vexe and grieue the good Spirit of God by quenching his good motions which hee suggesteth or by defiling our soules with sinfull corruptions especially that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs which will pollute our soules and bodies and making them fitter to bee cages for vncleane Birds and noysome styes for filthy Swine then Temples and habitations for him to dwell in will mooue him as weary of his lodging to depart from vs. Moreouer hauing this sweete communion with God and comfortable fruition of his presence by his holy Spirit dwelling in vs wee must labour to preserue it inuiolable by carrying our selues daily and in all our thoughts words and actions as in his sight and not to doe any thing before him which wee would bee ashamed to doe in the presence of a man that is iust and religious And seeing wee haue such communion with God wee must indeuour to bee holy as he is Leuit. 19. 2. 10. 2. holy for the Lord will bee sanctified in all those that come so nigh him either in his mercy or Iudgements and being a consuming fire wee must take heede that we bee not as stubble and chaffe but as pure gold which will not be consumed but be made daily more pure by our communion with him Finally hauing this communion with God wee must reioyce in him aboue all things in the world and as this communion must not bee by fits and starts like that with our worldly friends whom wee visite onely at good times or when wee haue got some leasure from our businesse but constant daily and continuall like the communion of man and wife who should dwell together in the same house or of the head with the members and soule with the body which whilest life lasteth admit of no diuision or separation so must our ioy and reioycing in God caused by this communion be constant and continuall according to that of the Apostle Reioyce euermore And againe Reioyce 1. Thes 5. 16. Phil. 4. 4. in the Lord alwayes and againe I say Reioyce not onely in worldly prosperity but also in affliction and tribulation for if wee inioy this neere communion with God hee may much more fitly say vnto vs as Elcanah to Annah Am not I much better vnto thee then 1. Sam. 1. 8. all worldly comforts which are vaine and worthlesse for they last but a while and leaue thee when thou most needest them And this ioy will support vs euen when all other forsake vs and make our labour of loue light and easie which wee vndertake for the Lords sake It will weane our hearts for all carnall delights and make vs euen with great ioy and comfort to finish our tedious pilgrimage when as wee haue the ioy and delight of so sweete a Companion in all our Trauailes §. Sect. 7 That vnto the seeking of God is required that we daily renew our repentance Sixthly to the daily seeking of God is required that we daily renew our repentance for these in the Scriptures are vsually ioyned together to Deut. 4. 29 30. intimate vnto vs that we then seeke God when as wee doe vnfainedly repent vs of our sinnes Thus the Lord promiseth that if the people of Israel would in their tribulation seeke the Lord with all their heart and with all their soule and turne to the Lord their God and bee obedient vnto his voyce then they should finde him And that if they should humble themselues and pray and seeke his face and turne from their euill wayes then he would heare 2. Chro. 7. 14. Hos 7. 10. 10. 12. 5. 15. Esa 55. 6 7. from heauen forgiue their sinnes and heale their land So the Prophet Esay ioyneth these together Seeke yee the Lord while hee may bee found call ye vpon him while hee is neere Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy vpon him Without which vnfained repentance we cannot truely be said to seeke God or to haue any communion with him for if wee say that wee 1. Ioh. 1. 6. haue any fellowship with him and walke in darkenesse we lye and doe not the truth More especially we must seeke the Lord by humbling our selues in true contrition and sorrow for our sinnes which haue estranged God from vs and made vs lose the sense and assurance of his loue and fauour And therefore the Lord exhorteth the meeke of the earth to seeke him that they might be hid in the day of his anger And saith that Israel and Iudah should Zeph. 23. come together going and weeping and should goe and seeke the Lord their God Ier. 50. 4. Secondly we must seeke him not onely by bewailing and forsaking our sinnes but also by bringing foorth the fruits of new obedience Whereof it is that these also are conioyned in the Scriptures Hearken vnto me ye Esa 51. 1. that follow after righteousnesse ye that seeke the Lord. Thus Iudah is commanded to seeke the Lord God of their fathers and to doe after the Law and 2. Chro. 14. 4. the
vnto his eyes nor slumber vnto his eye-liddes vntill hee might finde a place for the Lord an habitation for the mighty God of Iacob then how much more should wee bee diligent and earnest aboue all things in seeking God that wee may haue him to reside and dwell with vs in the temple of our hearts §. Sect. 3 Of the fruits and benefits which we inioy by our daily seeking of God The third point to be considered is the manifold fruits and benefits which they receiue and inioy who thus daily seeke God For first they Psal 69. 6. shall not be confounded by any shame nor with the malice and might of all their enemies according to that of the Psalmist Let not those that seeke thee be confounded for my sake O God of Israel Their infirmities shall not be laid to their charge nor their imperfections corruptions and failings in performing the duties of Gods seruice as appeareth by the prayer of Hezechias for them who had prepared their hearts to seeke God 2. Chro. 30. 18 19. whom God pardoned though they were not cleansed according to the purification of the Sanctuary They shall not lose their labour nor spend their strength in vaine for the Lord hath promised that those who thus seeke him shall surely finde him If thou seeke the Lord thy God thou shalt finde him Esa 45. 19. if thou seeke him with all thine heart So Azariah telleth Asa and the people that the Lord would bee with them while they were with him and if Deut. 4. 29. 1. Chro. 28. 9. 2. Chro. 15. 2. verse 4. they sought him he would be found of them the which he confirmeth by the experience which their fathers had hereof in former times euen as afterwards they found the Word of God in his mouth confirmed in their owne experience for no sooner did they set themselues to seeke the Lord with their whole desire but he was found of them and the Lord gaue them rest round verse 15. about And as wee shall by seeking God be freed from all euill so shall we haue the fruition of all good for we shall inioy God himselfe and hee will dwell in vs as in his Temple and communicate himselfe vnto vs as vnto his loue and Spouse Neither will he come empty-handed but bring with him his rich rewards and as he is infinitely good in himselfe so will he bee good vnto them that waite for him and to the soule that seeketh him He Heb. 11. 6. will not let any good thing bee wanting vnto them They shall receiue the blessing from the Lord and righteousnesse from the God of their saluation They Psal 34. 10. Psal 24. 4 5 6. 2. Chro. 31. 21. shall prosper in all their workes be preserued from all dangers and deliuered from all euill for the hand of the Lord is vpon them for good that seeke Ezra 8. 22. him but his power and his wrath is against all them that forsake him He will Psal 9. 10. not forsake them but will hide them in the day of his anger They shall Zeph. 2. 3. receiue spirituall growth in all graces through the beames of his brightnesse and the sweete influences of his fauour as the hearbes and trees receiue growth and become fruitfull by the vertue of the Sun that shineth vpon them Yea themselues shall be as the shining light that shineth more and Pro. 4. 18. more to the perfect day and in his light they shall see light and be admitted to the sight and contemplation of his secret counsels They shall haue their faith and affiance in God more and more confirmed through that familiarity and communion which they haue with him and hauing peace with God they shall haue also peace of conscience and peace with all the creatures They shall haue safety and Christian security in Gods presence fauour and protection and he will giue them rest on all sides because they 2. Chro. 14. 7. haue sought the Lord their God So as they may say with Dauid I will not bee affraide of ten thousand of people that haue set themselues against mee round Psal 3. 5. about Though I walke through the vale of the shaddow of death I will feare Psal 23. 4. no euill for thou Lord art with me thy rod and thy staffe they comfort me God Psal 46. 1 2. is our refuge and strength a very present helpe in trouble therefore will not we feare though the earth be remoued and though the mountaines bee cast into the middest of the sea c. And in the greatest garboyles of worldly troubles they may say with him I will both lay mee downe and sleepe for thou Psal 4. 8. Lord onely makest me dwell in safety They shall haue their hearts filled with ioy and gladnesse in the fruition of his fauour and shall aboue all others haue continuall cause of reioycing according to that of the Psalmist Let all those that seeke thee reioyce be glad in thee and let all such as loue Psal 70. 4. thy saluation say continually Let God be magnified And againe Glory ye in his holy name let the heart of them reioyce that seeke the Lord. They shall Psal 105. 3. 2. Cor. 1. 12. lead an holy and vnblameable life when as they are alwaies taken vp in these pious exercises and attaine daily vnto more and more perfection in all sauing graces and in the performance of all Christian duties Yea they shall haue not onely abundance of grace and all Spirituall good in this life but also of glory in the life to come For they that seeke God now shall then perfectly finde him and with him eternall blessednesse in the fruition of the chiefe goodnesse according to that of the Prophet Dauid They that seeke the Lord with their whole heart are blessed for John 17. 3. Psal 16. 11. Psal 119. 2. Amos 5. 4 6. they shall liue the life of Grace here and the life of glory in the world to come §. Sect. 4 Of the euils which follow our neglect of seeking God Finally the euils and mischiefes are manifold which follow the neglect of this dutie of seeking God for Gods power and wrath is against them to Ezra 8. 22. bring vpon them the punishment of their neglect Hee will withdraw from such his comfortable presence and by grieuous afflictions enforce vpon them this dutie which they will not doe cheerefully and of their owne accord according to that in Hosea I will goe and returne to my place till they acknowledge their offence and seeke my face in their afflictions they will Hos 5. 15. seeke me early They shall not prosper in any thing which they doe or take Ier. 10. 21. in hand as the Lord threateneth the bruitish pastors of Iudah And as the flowres and plants cannot thriue and flourish which inioy not the light and warmth of the Sun so much lesse shall they prosper
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
yet in the euening before he goe to bed For though this something be better then nothing yet consider that the morning sacrifice was no lesse required of God then the euening that the seruants of God haue risen betimes to call vpon him that we cannot looke to prosper in any of our labours if we haue not first craued Gods blessing vpon them that we are daily subiect to many dangers to fall into many snares of the diuell to bee ouercome of his tentations to bee attached with Gods Iudgements and to be plunged into many perils which are daily incident vnto the life of man yea that before night wee may be strucken with sudden death as many others haue been whom we haue knowne and heard of and so be arrested and called to the barre of Gods Iudgement to plead guilty or not guilty before wee haue presented our selues at the Throne of grace to sue forth our pardon and then how fearfull is our condition if we are thus taken away in our sinnes From all which dangers we shall be secured if wee conscionably performe this daily duty of morning prayer and neuer goe about our worldly businesse till wee haue gotten our pardon to carry with vs. §. Sect. 3 That before we pray we must vse preparation and what is required vnto it Now being by these reasons perswaded to the daily practice of this duty let vs in the next place consider how we may so performe it as that Psal 108. 1. it may be acceptable vnto God and profitable for our owne saluation And vnto this many things are required before in and after our prayers Before is required preparation for as Dauid speaketh of praising God so may we of prayer in all kindes our hearts must bee prepared and so must our tongues before wee can pray And as they that meane to make any good musicke doe first set their instruments in tune so must wee before we can make any sweet melody in Gods hearing tune our hearts that they may be fit for this action And if we will not speake vnto our Prince rashly and vnaduisedly but prepare our selues by due meditation both in respect of the matter and manner of our speech how much more should Eccles 5. 1 2. we auoyd rashnesse of mouth and hastinesse of speech when as we speake to the soueraigne King of heauen and earth Now in this preparation wee must examine our sinnes that wee may afterwards humbly confesse them and craue pardon especially we are to search out those whereby we haue most displeased God and wounded our owne consciences and wherunto our corrupt nature is most inclined and also labour to finde out our speciall wants and those gifts and graces in which we are most defectiue or of which in respect of our present occasion wee most stand in need that accordingly wee may frame out suits and presse them vnto God with more efficacie and feruency of desire Secondly we must looke to our feet that is to our affections as the Wise-man exhorteth and examine Eccles 5. 1. with what disposition we come vnto prayer whether as earnest suiters that will haue no deniall or after a cold carelesse and formall manner for custome rather then conscience sake especially wee must bee carefull to banish out of our minds and hearts all worldly and wandring 1. Tim. 2. 8. thoughts carnall lusts wrath doubting maliciousnesse c and that wee be heauenly-minded and haue our hearts fraughted with holy desires hungring and thirsting after the gifts and graces which we intend to beg at Gods hands Finally we must take heed that wee doe not present our selues before God in our impenitency but if wee be guilty of any sinne Prou. 28. 9. Psal 66. 18. Esa 59. 1 2. we must bewaile it and promise amendment For our sinnes vnrepented of stand as a wall of separation betweene God and vs hindring his blessings from descending and our prayers from ascending especially wee must bewaile our want of charity and purposes of reuenge for as wee forgiue Math. 5. 23. and 6. 14. men their trespasses so will God forgiue vs. And because wee are so dull and auerse to this holy duty that by all our meditations we cannot as we ought prepare our selues vnto it therefore let vs intreat the Lord before we make any other suit vnto him that hee will prepare our mindes and hearts aright and so assist vs with his grace and holy Spirit that wee may performe this high holy duty in some such maner as may be acceptable in his sight In our prayers diuers things are required As first in respect of the obiect that we pray onely to God our Father in heauen as our Sauiour hath taught vs. Secondly in the alone mediation of Iesus Christ For as there is but one God so there is but one Mediator betweene God and 1. Tim. 2. 5. man the man Christ Iesus Thirdly seeing through our ignorance and corruption we cannot pray as wee ought therefore wee must craue the assistance of God the holy Ghost which helpeth our infirmities and maketh intercession for vs with sighes and grones which cannot be expressed In respect of Rom. 8. 26 27. Zach. 12. 10. the subiect or party that prayeth diuers things are required first in respect of his person secondly in respect of his action In respect of his person 1. that he be a faithfull and righteous man For they that draw neere vnto God must be holy as he is holy not in the perfect holinesse and righteousnesse Leuit. 19. 2. and 10. 2 3. which the Law but which the Gospell requireth that is in respect of sincerity and integrity desire resolution and indeuour For the prayer of the righteous man onely is effectuall and the Lord satisfieth their desires alone that feare him Neither can our suites be acceptable vnto God Iam. 5. 16. Psal 145. 19. Prou. 15. 9 29. before our persons are accepted according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him And so Dauid saith that the eyes of the Lord are vpon Ps 34. 15 16 17 the righteous and his eares are open to their cry But the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth And therfore our care must be if we would pray with hope to be heard to lift vp pure hearts and hands vnto God not in their owne naturall purity but as they are washed with the blood of Christ Besides which washing of Iustification we must labour after the spirituall washing of Regeneration that we may be cleansed by the water of the Spirit applying vnto vs the vertue of Christs death and Resurrection and the washing of repentance bathing our selues in the teares of hearty sorrow and contrition because by our sinnes we haue displeased our gracious God And if wee prepare our hearts
set vpon these but vpon the mayne bargaine of heauenly happinesse assured by them and would bee content with all cheerefulnes to leaue them to lay downe their talents at Gods feet when as he shall call them to enter into the ioy of their Lord. §. Sect. 3 That the poorer sort must labour painfully in their callings notwithstanding that the badnesse of their trades afford small earnings Now if the rich and noble are not priuiledged from diligent walking in their callings then much lesse can any of the poorer sort who are able to take paines thinke themselues exempted seeing they are tyed to the performance of their duty not only by the same golden bond of conscience but also by the yron chaine of necessity that they may haue wherewithall to relieue and sustaine themselues and those that belong vnto them which if they be not strong enough to tye them to their duty but that they will liue like idle loyterers and not labour for their liuing it is fit that vnto these two there be added a third which is the bond of authority whereby they should bee compelled to take paines and not liue as idle and vnprofitable Drones in the Common wealth And if this treble bond will not hold them then are they as inordinate liuers according to the Apostles rule to be cast out of all ciuill society and not suffered to eate 2. Thes 3. 6 10. because they will not worke or else to feede vpon the bread of affliction and the water of sorrow because they will not eate the bread of their honest labour nor earne their liuing in the sweate of their face Neither doth any law binde vs to relieue such as will be subiect to no law nor to pitty their wants who will take no pitty on themselues But what if being poore they cannot maintaine themselues and their charge either because it is so great or the gaine so small that commeth of their labours and what if their trade be so hard and paines in it prized at such low rates that there is no competencie in their earnings to minister vnto them and theirs necessary reliefe In this case the poore are ready to say that it is as good to sit still as to rise and fall and that they had as liefe play for nothing as worke for nothing But it is farre otherwise for howsoeuer if the case truly standeth thus for it is not alwayes so when it is pretended and oftentimes the trade is blamed when the fault is in the negligence and sloth of them that loyter in it as heereby it appeareth in that many others of the same trade by their laborious diligence doe with their earnings comfortably maintaine themselues and their families yet as I say if it be truth which they speake howsoeuer they may in this case if they can change their calling for a better which will affoord them more sufficient meanes and maintenance for the labourer is worthy of his hire and by Gods Law if we be liberall in spending our sweate wee should not bee scanted in eating our bread yet so long as they hold their calling as they ought to hold it till they can change for a better they must not surcease and giue ouer their labour in it To which end let them consider that they doe not only thereby serue cruell man who being straight in his bowels will not suffer them to get their liuing by their labour nor allow them foode to recouer that strength which they haue spent in his seruice but that in all their workes and laborious paines they serue as their chiefe Lord the bountifull King of heauen and earth which will richly reward their diligence if it bee done in obedience to his Commandement and supply aboundantly whatsoeuer is defectiue and wanting on the behalfe of their earthly master The which if he doth not to their full content in this life but to humble them and weane them from the world doth feede them with a sparing hand yet if they will performe their duty and possesse their soules with patience what is wanting in full payment heere hee will double and redouble yea infinitely multiply by crowning their paines and patience with vnspeakeable ioy and endlesse glory in the life to come Yea if they will making conscience of their duty cast themselues into the armes of Gods prouidence he will assuredly prouide for them according to that of the Psalmist Trust in the Lord and doe good so shalt Psal 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7. thou dwell in the land and verily thou shalt be fed And either he will allow them more liberall maintenance by powring out a larger blessing vpon their labours or by opening the hearts of those who are rich to contribute to their necessities or else seeing man liueth not by bread onely but by euery Mat. 4. 4. word that proceedeth out of Gods mouth hee will giue such an extraordinary blessing vpon their little poore pittance that like vnto the widdowes handfull of meale and cruize of oyle and Daniels pulse and water it shall be as sufficient to preserue their health and strength as the dainty fare and full tables of the rich In the meane time they whom God hath blessed with sufficient plenty are to be perswaded to let the chiefe streames of their bounty and Christian beneficence runne into these dry and thirsty lands and to take speciall care that aboue all other poore these who are painefull in their callings and yet not able thereby to sustaine themselues and their families may be relieued and comforted For of seed so seasonably sowne in such choyce grounds they may assuredly expect an heauenly haruest and plentifull crop of ioy and happinesse Whereas if they shut vp the bowels of their compassion and will not communicate some little part of those many rich talents which God hath entrusted to their disposing for the glory of their Master and good of their fellow-seruants but let them or theirs famish and starue for want of reliefe their riches and they will perish together and that little pittance of portion which they hold in their hands and of right belongeth to the poore shall bring them in the end no more comfort then Achans wedge of gold or Diues riches when he was in hell torments For in this life it shall canker and corrupt Jam. 5. 1 3. the rest of their treasure and the rust of it in the day of Iudgement witnessing against them shall cause them to heare that fearefull and dreadfull sentence Depart from me ye cursed into euerlasting fire prepared for the Mat. 25. 41. deuill and his angels For I was hungred and yee gaue me no meate I was thirsty and yee gaue mee no drinke c. In which respect I should ten thousand times rather chuse to perish for hunger then abounding in their wealth to let others perish for want of charity and with Lazarus to die at the rich mans gate
gouernours of the family doe examine them and require of them an account of that which they haue heard that they may see how they haue profited by the publike Ministery For if they thinke it necessary that they should giue them an account of their worldly businesse or how they haue layd out their moneys when they haue sent them to the Market then much more should they examine them what spirituall Markets they haue made for the good of their soules and how much they haue gained by the vse of Gods holy Ordinances for the inriching of them with the treasures of knowledge In all which the Master of the family must shew much loue and patience commending those who answere well and bearing with the infirmities of such as are of meaner capacities and weaker memories when they see that they doe their best and doe not faile through grosse negligence that they may not by being shamed and disgraced be altogether discouraged in these religious exercises To which purpose they must make the best they can of their imperfect answeres by inlarging and perfecting them and supplying that in which they are defectiue And on the other side the inferiours must shew themselues tractable and teachable and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances that they may profit by these exercises and increase more and more in the knowledge of God and his will §. Sect. 3 Of other priuate duties to be done on the Lords Day After the finishing of which family exercises wee are to spend the rest of the time before Supper in other Christian duties as in visiting and Mat. 25. 35. comforting those that bee sicke or in any other great affliction and ministring vnto their necessities if they stand in need of our helpe In making peace and friendship betweene those who are at variance by compounding the differences which are betweene them In meditating vpon the great Booke of the creatures and obseruing in them the infinite and admirable wisedome and goodnesse power and prouidence of our gracious God that wee may take occasion to render vnto him the glory and praise of his owne workes when wee see their wonderfull variety and comely order their qualities and formes their beauty and excellencie their vse and profit for the seruice of man Obseruing likewise in them such good properties as are worthy our imitation and bee ashamed that they should exceed vs in them who haue the vse of reason and so many religious helpes and meanes and their ill properties that wee may auoyd them taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity as being the principall cause of all their defects and imperfections So also vvee may in this respect make good vse of the Creatures when by them wee take occasion of some spirituall Meditation As when wee see their beautie to thinke how infinitely beautifull hee is that created them when we consider how delightfull and profitable they are vnto man to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory when wee obserue how seruiceable they are to man to thinke how much more diligent wee should be in seruing our great Lord and Master who hath giuen both to them and vs our birth and being More particularly when we behold the earth whereof we were made let vs take occasion to thinke of our owne basenesse and that we shall be resolued into earth againe when we see the flowers of the field let vs thinke of the momentany mutability of worldly prosperity and of Eccl. 12. 7. Esa 40. 6. our owne mortality who are like vnto them when we looke vpon the Suns glorious brightnesse let vs take occasion thereby to thinke of Gods glorious Maiesty and of the glory and brightnesse of the Saints in heauen who shall farre exceed it Of which we haue our Sauiour Christ an example for Iob. 4. and the 6. our imitation who tooke occasion from corporall bread and water to discourse of the spirituall Manna and Waters of life from a worldly feast to Luk. 14. 15 16 17. Iob. 7. 38 39. speake of a spirituall banket and of the liuing waters of his grace and holy Spirit giuen to all that beleeue in him And this is a fit and profitable exercise on the Lords Day commended vnto vs by the Scriptures and practice of the Church as heereby it appeareth in that the Psalme which was Psal 92. specially appointed for the Sabbath containeth in it for the most part a Meditation vpon the workes of God §. Sect. 4 That the euening must be spent â—n religious exercises In the euening of the Lords Day we are not to surcease our Christian and religious exercises but after wee haue at supper refreshed our bodies with the vse of Gods creatures and our soules with holy conferences wee are to spend some time in singing of Psalmes and in reading the Scriptures or other religious and profitable writings After which duties performed all in the family ought to ioyne together in hearty and effectuall prayer not thinking themselues excused from priuate duties because they haue beene at the publike exercises of Religion wherein as wee are to acknowledge other sinnes and imperfections so those especially wee haue shewed the day past in our cold formall weake and negligent performance of the duties of Gods seruice And as we are to craue other blessings so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation and Ministery of his Word whereof we haue been partakers on that Day writing the things we haue learned in our memories and hearts and inabling vs to put them in practice and to make vse of them in the whole course of our liues And finally as we are to praise God for all his other mercies so particularly for giuing vs time to sanctifie his Sabbaths and suffering vs to inioy the blessed light of his Word and Gospell for granting vs liberty with such peace and safety to tread in his Courts and to make our suits and supplications knowne vnto him with assurance to haue them heard and granted And thus hauing finished this holy exercise and the time of sleepe approching we must prepare our selues thereunto with such religious Meditations as on other dayes were prescribed the which at this time are to be done with extraordinary zeale and deuotion and so commending our soules and bodies into the hands of God we are to desire him that he will watch ouer and sanctifie vs so with his grace and holy Spirit that we may spend the night also in an holy Rest being freed from worldly carnall and sinfull dreames and hauing our phantasies and thoughts our hearts and affections both sleeping and waking taken vp and exercised in good and godly Meditations And that he wil so season our hearts with the sauour of the Dayes religious exercises that euen
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
godly life then to consider that God infinite in Glory and Maiesty doth vouchsafe vnto vs this honour to make vs who are so base and contemptible instruments of his glory and that not because he needeth our helpe but that he may take occasion hereby to glorifie 1. Sam. 2. 30. vs and to crowne our workes with glory and happinesse §. Sect. 3 The third reason taken from the will of God that we should thus serue him Finally it may be an effectuall reason to moue vs to imbrace holinesse and to bring forth the fruites of it in a godly life because it is 1. Thes 4. 3. 2 Pet. 3. 9. Matth. 26. 39. the will of God that we should so doe according to that of the Apostle This is the will of God euen your sanctification For the will of God is the perfect rule of all Iustice and goodnesse according to which we must frame all our actions which that we may fulfill we must vtterly renounce our selues and our owne pleasure saying with our Sauiour Not my will but thine be done with him esteeming it our meat drinke to doe the will of our heauenly Father And this is that we daily aske in the Lords Prayer that the wil of God may be done in earth as it is heauen that is Ioh. 4. 34. that we may obey it with that speed and diligence cheerefulnesse and delight as the holy Angels And therefore vnlesse wee pray in hypocrisie we must labour and indeuour that wee may in our practice attaine vnto that which wee craue at Gods hands in our daily prayers Now that it is the will of God that we should serue him in keeping his Law and performing all the holy duties of a godly life required in it it is cleere and euident by his Word wherein he hath reuealed his will and by innumerable precepts and exhortations by which we are pressed and perswaded to sanctification and new obedience So the Apostle exhorteth vs as Gods Ambassadour to a Eph. 4. 23 24. 5. 14 15. be renued in the spirit of our mindes and to put on the new man which after God is created in righteousnesse and true holinesse And againe b 2. Cor. 5. 17. If any man be in Christ let him be a new creature c Rom. 12. 2. 13. 14. And be not conformed to the world but be ye transformed by the renuing of your mindes that ye may proue what is that good acceptable and perfect will of God d 1. Cor. 15. 34. Col. â—1 3. Awake to righteousnesse and sinne not e 2. Tim. 2. 22. Heb. 12. 1. Fly also youthfull lusts but follow Righteousnesse Faith Charity Peace c. Thus the Lord exhorteth by the Prophet Esay f Esa 1. 16 17. Eccle. 12. 13. Matth. 22. 37. Cease to doe euill learne to do well seeke iudgement relieue the oppressed c. And finally the Wiseman after a long discourse concludeth with this as the summe of all which either he could teach or any other Feare God and keepe his Commandement for this is the whole duty of man And therefore seeing the Lord who hath absolute authority ouer vs and full right vnto vs doth in these and innumerable other places command and exhort vs to performe the duties of holinesse and righteousnesse and thereby to serue him in the whole course of our liues who is our Creator Preseruer Redeemer we must carefully indeuour to yeeld our obedience vnlesse we would rather shew our selues stubbornely rebellious and enemies both to his glory and our owne saluation And that we may be incouraged to serue God in all Christian duties with more diligence and cheerefulnesse let vs remember that if we doe our best indeuour we and our seruice shall be accepted though it be full of imperfections and stained with many corruptions For he doth not deale with Mal. 3. 17. 2. Cor. 8. 12. vs as a seuere Iudge according to the rigour of the Law but like a gracious Father he passeth by our infirmities and accepteth the will for the worke And though nothing as it is stained and imperfect can be pleasing vnto God whose exact Iustice and pure eye can indure no blemish yet the duties which we performe vnto him respectiuely doe please him and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will but as by them we doe his will who hath commanded vs to doe them Not as they are done by vs who are defiled with sinne for how can any thing Joh. 14. 4. Math. 3. 17. 17. 5. cleane come out of vs that are vncleane But as they are done in Christ in whom he is well pleased and fruits of this Vine which we beare being ingrafted in him by a true and liuely faith Not as they are imperfect and stained but as their imperfections are couered with Christs perfect righteousnesse and their corruption washed away by his blood Not as they are done by vs but as they are the fruits and effects of his owne holy Spirit working in and by vs. They doe not please him in their owne worth but because our persons are accepted and please him being iustified by faith in Iesus Christ reconciled vnto him and children by adoption and grace whose poore indeuours are accepted of our gracious Father for perfect obedience and the rather because howsoeuer we faile through weaknesse and infirmitie yet the mayne end which we propound in them vnto our selues is that we may by performing our duty glorify our heauenly Father and because though our workes be vnperfect yet they are done with perfect hearts that is in vprightnesse and sincerity which maketh vs doe the best we can and to bewaile our imperfections because wee can doe no better Finally they please God not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes but because we doing them out of loue and filial obedience he also loueth vs so is well pleased with our workes of piety righteousnes because they tend to our good to whom in his loue he wisheth so wel as being the way which will bring vs vnto eternall life and happinesse §. Sect. 4 The fourth reason is that we may adorne the Gospell of God which we professe The last motiue respecting our duty towards God which may perswade vs to serue him by a godly life is that hereby we may adorne Deut. 4. 6 7 8. the Gospell of God and of Iesus Christ which we professe and cause it to bee well spoken of by all that see the fruits of it in our vnblameable and holy conuersation And this argument the Lord vseth to perswade his people to obserue his Commandements because hereby they should not onely get honour vnto themselues amongst the Nations but moue them likewise to speake well of his Lawes and statutes when as they should see the fruits of them in their obedience And thus the
vs in the race of godlines CAP. XLIII Of other singular priuiledges wherewith God crowneth a godly life §. Sect. 1 Their conceits confuted who imagine that God wholy reserueth the rewards of those that serue him for the life to come HAuing seene the benefits which accompany a godly life let vs now also consider of the priuiledges wherewith God crowneth those that leade it Although in truth there is little difference betweene these two seeing those benefits are priuiledges as being peculiar prerogatiues belonging onely to the godly and these priuiledges singular benefits which are promised and giuen them as rewards of their godlinesse But because I would not glut the Readers appetite with satiety by setting before him all at once a multitude of dishes cooked after the same fashion I thought it not amisse to reserue these that follow as it were for an after-course or second seruice dressed in somewhat a different manner for as I considered the former benefits as the fruits of a godly life so I will consider these as priuiledges comming directly from God wherewith he endoweth and inuesteth the persons of the godly who desire and indeuour to serue and please him Although here againe I must confesse that those fruits of godlinesse are the free gifts of Gods grace and these priuiledges wherewith God peculiarly aduanceth the godly may insome sort bee called the fruits of their godlinesse But that wee may come to our present purpose It is the conceit of wicked worldlings that God wholy deferreth to reward those that leaue their sinnes and deuote themselues vnto his seruice till the Day of Iudgement and the punishments of those who neglect him and serue their owne lusts to the same time if at least they beleeue at all that there will bee such a Day or such a retribution of rewards and punishments And that in the meane while all things happen alike to all to the righteous and to Eccles 9. 2. the wicked to the good and cleane and to the euill and vncleane c. Now because according to the Iewes prouerbe the dayes are prolonged Ezech. 12. 22. therefore they conclude that all prophecies shall faile being ready with those scorners to aske Where is the promise of his comming And 2. Pet. 3. 4. Eccles. 8. 11. because sentence against their euill workes is not executed speedily therefore their hearts are fully set in them to doe euill and because good workes and the sincere seruice of God is not as they thinke in this life rewarded they measuring all things by sense and outward appearance conclude that there is no profit in it And that therefore they will not buy vncertaine hopes at so high a price as to forgoe for them the pleasures of sin which are so sweet to their carnall taste and Mal. 3. 14. to weary themselues in Gods seruice which is so distastefull to their corrupt appetite §. Sect. 2 That God ordinarily giueth greatest plenty of worldly blessings to worldly men And surely it cannot be denyed but that God in the greatest part reserueth in his owne keeping the rewards which he hath promised to Psal 17. 14. 73. 7. Luke 16. 25. his owne seruants and maketh them to liue more by faith then sense That ordinarily he giueth outward and temporall things in greatest plenty to such beasts as he fatteth for the slaughter and letteth his own sheepe feede vpon bare Commons that hee filleth the bellies of wicked men with his hid treasures and causeth their eyes to stand out with fatnesse because according to their owne desires hee giueth vnto them their portion in this life and all the good things which they are euer to inioy and keepeth his owne children to a shorter allowance and more spare dyet trayning them vp in his Schoole with more seuere discipline that learning his will and waies they may bee made fit for their heauenly Inheritance It is true that Gods seruants also are most commonly subiect to crosses and afflictions more then other men and alwaies debarred of many pleasures of sinne which are sweete and delightfull to the carnall appetite of which bewitching cups the wicked of the world doe drinke their fill So that if they should bee sequestred from their hopes and iudged onely according to outward appearance they aboue all others would seeme most miserable But what more then brutish blockishnesse were this if we should by all this be encouraged in sinne or 1. Cor. 15. 19. discouraged in Gods seruice For can wee imagine that the iust Iudge of heauen and earth should deale vniustly or that Wisedome it selfe Gen. 18. 25. should bee so vnwise in the dispensation of rewards and punishments Is God thus bountifull to strangers and enemies that hee causeth them to abound with earthly blessings and reserueth hee nothing better in store for his owne children that serue and please him Doth hee correct their slips and falls with such smarting rods of temporary afflictions and hath he not three-stringed whips Strappadoes and Rackes for such as trayterously rebell against him and wilfully dishonour him by their outragious wickednesse Shall wee who haue not so much as the least sparke of that iustice and truth bounty and goodnesse which is in him as an infinite flame performe our promises which wee haue made to our seruants and shall not God keepe his couenant with his Shall we preferre those of our owne family before strangers and extend our bounty to those that serue and please vs by doing our will much more then to others who neglect vs yea rather disgrace and wrong vs by their ill carriage and shall the Lord whom wee see so bountifull to his enemies bee niggardly to his friends and not reserue his richest rewards for those which haue indeuoured to doe him best seruice seeing heauen and earth are at his disposing Let vs not then so much looke vpon our seuere education as vpon the inheritance vnto which wee are thus trayned Not vpon the sorrowfull seede-time but vpon our ioyfull haruest Not vpon our sharpe conflict wounds and skarres but vpon our Victory Triumph and Crowne And so shall wee bee easily able to make Moyses his choyse and rather desire to suffer affliction with the people of God then to inioy the pleasures of sinne Heb. 11. 25. which last but for a season §. Sect. 3 That euen in this life God endoweth the Godly with many singular and peculiar priuiledges and first that hee loueth them aboue all other his creatures Yet that secure worldlings may not be proud of their present preferments nor pleasing themselues with their portion neglect to doe God better seruice because they thinke hee hath no better wages then the temporary pay of worldly benefits and that Gods faithfull Seruants may not be discouraged in holy and Christian duties because all their estate standeth in hopes and little in fruition let vs consider in the next place that euen in this life the faithfull haue many rich
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
duties of a godly life to seeme vnto vs by fits more difficult and wearisome Yea if wee rest vpon our owne strength and abilities the infirmities and corruptions which we shall discouer will be notable discouragements to hinder vs in the wayes of godlinesse and like children which presume to goe alone when they haue onely strength to walke as they are led in their fathers hand we shall by receiuing many falls and knocks be so daunted and dismayed that we shall be afraid to set a foot forward in the duties of Christianity as farre exceeding our abilities of performance Whereas if seeing our frailties and infirmities we take occasion thereby to deny our selues and our owne strength and wholly distrust the weake reede of our owne free wills as being vtterly insufficient to stay and vphold vs in our Christian course And contrariwise altogether rely vpon Gods power and promises and acknowledge that his grace is sufficient when we most see and bewayle our owne weakenesse and impotencie wee shall heereby receiue no discouragement 2. Cor. 12. 9. but goe on cheerefully in all holy duties of his seruice For when wee are most blinde and ignorant this grace of God will bee all-sufficient to inlighten vs when wee are most weake and feeble it will confirme and strengthen vs when wee most distaste the duties of Christianity as being bitter and vnpleasant to our corrupted nature it will by changing and renuing it make them to become easie and pleasant and as wee see in the example of Dauid sweeter vnto our mouthes then the hony and the honey combe When wee feele the flesh rebelling and Psal 19. 9 10. lusting against the Spirit it will mortifie and subdue it And when our tumultuous passions and inordinate affections doe rage in vs striuing to carry vs with headlong fury from the seruice of God to the seruice of Satan the world and our owne vnruly lusts it will powerfully purge away their corruption rectifie their disorder and make them become seruiceable to the spirituall part like wild beasts which being in their owne nature fierce and cruell and ready to deuoure or teare vs in pieces when they are mastred and tamed become helpefull and commodious for diuers vses And thus the grace of God sanctifieth our loue and weaning it from worldly vanities fixeth it vpon spirituall and heauenly things Thus it changeth our choller into zeale our hatred of good things into the hatred of that which is euill our worldly sorrow into repentant griefe for sinne our carnall ioy into spirituall reioycing in the assurance of Gods fauour and our desperate boldnesse and audaciousnesse into Christian courage and magnanimous resolution which will inable vs valiantly to oppose and ouercome all difficulties which would discourage and hinder vs in the profession and practice of true godlinesse So that the difficultie of Christian duties compared with our owne frailties and infirmities will not discourage vs if wee doe not seuer the Law from the Gospel looking onely vpon that obedience which it requireth and not vnto that grace of God which the Gospell promiseth and which he purposely bestoweth vpon vs that thereby we may be enabled to performe that which he commandeth But rather the sight and sense of our owne weakenesse will but make vs cling the faster to the firme pillar of our strength and to flee vnto him in our earnest effectuall prayers desiring him to command what he will if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth §. Sect. 2 That a godly life is made easie through the power of God the Father assisting vs. Secondly the duties of a godly life which are so difficult in respect of our frailty and corruption become easie and familiar vnto vs not onely in respect of this grace whereby our natures are changed and renewed but also in respect of those fresh supplies which wee daily haue from God himselfe euen the Father Sonne and holy Spirit For first God the Father doeth not content himselfe to haue regenerated vs and renewed our nature and so to leaue vs but hee daily repaireth our decayed strength hee doeth not onely infuse some spirituall graces into vs and so leaue vs to be vpheld by their inherent strength but hee still standeth by vs and continually assisteth vs by his power and prouidence out of his rich Treasury supplying what is wanting strengthening vs when wee are ready to faint raysing vs when wee slip and fall repairing his graces with new supplies when they are spent and wasted and as it were re-inforcing his spirituall Bands and Troupes when as they are enfeebled and wearied in the conflict of tentations Hee not onely commandeth the duties of his seruice but also that wee may bee both incouraged and inabled to doe them hee promiseth his assistance and that hee will ioyne with vs supplying by his all-sufficient power what is wanting through our weakenesse Thus hee willeth vs to a Joel 2. 12. repent and turne vnto him and b Jer. 31. 18. worketh also this conuersion and repentance exhorteth vs to c Jer. 4. 4. circumcize our hearts and withall d Deut. 30. 6. promiseth that hee will circumcize them inioyneth vs to e Deut. 10. 12. loue and feare him and f Rom. 5. ◠sheadeth abroad his loue in our hearts by his holy Spirit whereby hee inflameth them with loue towards him and g Ier. 32. 40. putteth his feare into them that wee dare not depart from him by doing wilfully any thing that is displeasing in his sight Though then wee bee naturally barren in the fruits of new obedience yet this must not discourage vs seeing the Lord hath promised that hee will make vs trees of righteousnesse planted by his owne Esa 61. 3. Psal 1. 3. right hand which shall bring foorth fruit in due season like trees planted by the riuers of waters and that he will powre the sweet dewes of his grace vpon him that is thirsty and floods vpon the dry ground If we be feeble Esa 44. 3 4. and weake in our owne strength yet the Lord himselfe will strengthen and incourage vs in euery good worke by his gracious presence saying Feare thou not for I am with thee be not dismaid for I am thy God Esa 41. 10 11 14. I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee When wee finde and feele our faintnes and feeblenes in holy duties let not this make vs to desist giue them ouer as impossible to bee atchieued but let vs remember that the euerlasting God the Lord the Creatour of the ends of the earth fainteth not neither Esa 40. 28 29 30 31. is weary who giueth power to the faint and to them that haue no might increaseth strength So that
necessity of their body naturall life as some small refreshings in their Inne that they may afterwards with more strength cheerefulnesse proceed in their iourney But the prime and principall ioyes which rauish their soules with inward delight are secret vnknowne to all sauing those who haue tasted of them So that they may say to worldlings of their ioyes when they obiect vnto them their sadnesse want of mirth as our Sauiour of his meat We haue ioyes which you know not of seeing our ioy is to doe the will of our heauenly Father For it is that hidden Manna which our Sauiour giueth them to eat like Ioh. 4. 34. Apoc. 2. 17. that new name written in the white stone which no man knoweth sauing he that receiueth it It is a beauty which cannot be beheld with carnall eyes and a sweetnesse which is not rellished by a common prophane taste seeing it is of an holy spirituall nature so that when Christians are so afflicted in their outward estate that they seeme vnto naturall men to haue no cause at all of reioycing they may notwithstanding say with the Apostle We haue wherof we may glory through Iesus Christ in those things Rom. 15. 17. which pertaine to God §. Sect. 4 Of the diuers obiects of our spirituall ioy Now the obiects of this Spirituall ioy are diuers the chief and principall is God himselfe his Christ and holy Spirit for he being the summum bonum the supreme ioy and chiefe blessednes the fruition of him and his grace and the bright beames of his face and fauor shining vpon vs must needs be the matter cause of supreme and vnspeakable ioy And this is that ioy and reioycing in the Lord which is in the Scriptures not only permitted to the faithfull restrained vnto them alone as their peculiar and proper right but enioyned required as being a duty which we owe vnto God the performance wherof maketh them happy blessed Let not saith the Lord the wise man glory in his wisdome Ier. 9. 24. nor the mighty man in his might nor the rich man in his riches But let him that glorieth glory in this that he vnderstandeth and knoweth me c. So the Psalmist exhorteth to this ioy Reioyce in the Lord O yee righteous for praise is Psal 33. 1. comely for the vpright Of which he propoundeth himselfe for an example My soule shal be ioyfull in the Lord it shall reioyce in his saluation And the Psal 35. 9. Apostle likewise Let him that glorieth glory in the Lord. And againe 2. Cor. 10. 17. Phil. 4. 4. Reioyce in the Lord alway and againe I say reioyce In which himselfe tooke such abundant comfort and contentment that he resteth in it alone and renounceth all other ioyes God forbid that I should glory in any thing sauing Gal 6. 14. in the Crosse of Iesus Christ by whom the world is crucified vnto me and I vnto the world And if we thus reioyce in the Lord we shall not only be blessed and happie in our worke but also in our wages and reward which is promised vnto all those who make him their chiefest ioy according to that of the Psalmist Delight thy selfe in the Lord and he shall giue thee Psal 37. 4. the desires of thine heart So the Lord promiseth to the faithfull that they should delight themselues in him and hee would cause them to ride Esa 58. 14. vpon the high places of the earth and feede them with the heritage of Iacob c. And as the Faithfull doe thus reioyce in God himselfe so also in his Word and workes For when they finde sweetenesse and comfort in the spirituall Manna and food of their soules then they feede vpon it with ioy and delight So Dauid I haue reioyced in the way of thy Testimonies as much as in all riches Thy Testimonies are my delight Psal 119. 14 24 103 111 162. and my councellors Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of mine heart How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth I reioyce at thy Word as one that findeth great spoyle So also they reioyce in Gods workes of creation and gouernement admiring Gods infinite wisedome power and goodnesse that shineth in them Especially in that great worke of our Redemption by Iesus Christ and in the application thereof vnto themselues by the inward and effectuall working of Gods Word and holy Spirit Thus also doe they reioyce in the life of fayth and in the fruits thereof their sanctification and new obedience and in the testimony of a good conscience according to that of the Apostle Our reioycing is this the testimony of our conscience that in simplicity and 2. Cor. 1. 12. godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world Yea the faithfull with holy and heauenly mindes doe reioyce in earthly and temporary blessings in their houses and lands wiues and children meates and drinkes pastimes and recreations For to this end God hath giuen them neither is there as the Wise man speaketh in them any other good but for Eccles 3. 12 13. a man to reioyce in their fruition and to doe good in his life and that euery man should eate and drinke and inioy the fruit of his labour it is the gift of God And againe Behold that which I haue seene It is good and comely for one to eate and to drinke and to inioy the good of all his Eccles 5. 18 19. labour that hee taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God §. Sect. 5 That the Christians chiefest ioy is Spirituall and wherein it exceedeth all other ioyes So that no lawfull ioy either spirituall or temporall inward or outward is wanting vnto the righteous who desire to please God But yet their chiefe and principall ioy in which they exceede all others is spirituall in the assurance of Gods loue and their owne saluation and that both in respect of the excellency perpetuity and propriety of it For first it excelleth all other ioyes being of a spirituall and diuine nature and as it were a short prelude to that heauenly and harmonious ioy of which wee shall haue the full and euerlasting fruition in the life to come For so the Apostle teacheth vs that the Kingdome of God that Rom. 14. 17. is the first beginnings of it in this world consisteth not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost and they who haue here tasted these first beginnings of this heauenly ioy shall haue the perfect fruition
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
goe downe to the graue Therefore they say vnto God depart from vs for we desire not the knowledge of thy wayes What is the Almightie that wee should serue him and what profit should we haue if we pray vnto him §. 4 Examples of carnall securitie The examples of this Vice recorded in the holy Scriptures are very many It was one of the first sinnes which tainted our first Parents who vpon the Deuils word promised vnto themselues in the transgression of Gods Commandement not onely impunitie for their sinne but also a great addition to their present happinesse The old World was drowned in deepe securitie before it was drowned with the generall Deluge For though Noah the Preacher of Righteousnesse denounced Gods Iudgements that hee might bring them to repentance yet they securely went on in their sinnes without feare of danger eating and drinking marrying and giuing in marriage vntill Luk 17. 27 28. the day that Noah entring into the Arke the Flood came and tooke them all away It was a chiefe sinne of Sodom and Gomorrah accompanying their Ease and Plentie Peace and Prosperitie which made them to blesse themselues in all their abominable wickednesse to stop their eares to righteous Lot fore-telling their imminent plagues and to run on in their sinfull courses as though they were obnoxious to no danger For as our Sauiour noteth They did eate they dranke they bought they sold they planted they builded vntill the day that Lot departing out of Sodom it rayned Fire and Brimstone from Heauen and destroyed them all Thus Dauid complayneth of the great Ones of his time who grieuously oppressed the Poore presuming of Gods conniuency and their owne impunitie Hee hath said in his heart God hath Psal 10. 11. forgotten hee hideth his Face hee will neuer see it This was the sinne of old Babylon who hauing lifted vp her selfe by blood and crueltie aboue all other Nations neuer laid her sinnes to heart but dwelled carelesly Esa 47. 7 8. and gaue her selfe to pleasure and concluded That shee should be a Lady for euer and neuer sit as a Widdow nor know the losse of Children And such is the carnall securitie of the new Babylon and the Romane Antichrist as the Apostle Iohn describeth it who hauing multiplied her Idolatries and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications and her selfe with the blood of the holy Martyrs securely goeth on in her sinnes without repentance Apoc. 18. 7. and presumeth notwithstanding of impunitie and the long continuance of her worldly prosperitie Such was the securitie of those desperate sinners of whom the Prophet Esay speaketh who made a couenant with Death and were at an agreement with Hell and so securely went on in their sinne promising vnto themselues that when the ouer-flowing scourge should passe through it should not come vnto them because they had made lyes their refuge and were hid vnder falsehood Esa 28. 15. For this the Ancients of the House of Israel are condemned who hauing committed many and great abominations in the darke were out of all feare of punishment saying The Lord seeth vs not the Lord hath forsaken the Earth And finally this was the securitie of the Ezech. 8. 12. 9. 9. people of the Iewes who were setled on their lees and resolued to goe on in their wicked courses saying in their hearts The Lord will not doe Zeph. 1. 12. good nor will hee doe euill CHAP. III. Of the manifold causes of carnall securitie §. 1 The first cause of Securitie ignorance of God and his sauing attributes WE haue seene what this carnall Securitie is and now in the next place wee are to consider of the causes and meanes whereby it is wrought in vs. The first whereof is ignorance either naturall or affected which like a thicke cloud or foggie mist doth hide from the eyes of our minds all the motions of Gods feare and maketh vs secure in the middest of dangers because we doe not see the euills that encompasse vs round about Like vnto silly Birds which sit singing on the boughs when the vnseene Archer hath his Bolt vpon the string readie to shoote and smite them off or which feed securely on the Bait within the compasse of the Net because it lyeth hidden from their sight For we are beset on all sides with innumerable dangers but yet remaine secure euen when they are readie to seaze vpon vs because we see onely the baits that delight vs but doe not behold by reason of our ignorance the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne and the bewitching allurements of worldly riches and preferments but because we neither know nor acknowledge the iustice of God in punishing sinne his hatred of it and inflamed wrath against it which nothing could quench but the streames of Christs precious Blood his all-seeing Eye which taketh notice of all sinnes though neuer so secretly committed and omnipotent Power in punishing them nor the malice of the Deuill in tempting vs vnto sinne nor the manifold miseries into which wee plunge our selues when wee yeeld to his tentations therefore wee blesse our selues in this cursed estate and securely goe on in sinne without repentance §. 2 The second cause want of consideration of that wee know The second cause of securitie is when as knowing these things for want of consideration we cast them negligently behind our backs and make no vse of that we know For therefore doe men securely goe on in their sinne and feare no danger because they doe not meditate and consider that the eye of their Iudge is alwayes vpon them who will execute righteous Iudgement without respect of persons of the day of Iudgement when the secrets of all hearts shall be disclosed and all hidden things brought to light Of that strict account which is then to be giuen and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged who come short in their reckonings and are not able to pay their debts Because they doe not consider that the pleasures of sinne which they presently inioy are short and momentanie and may euery day bee taken from vs or wee from them but the punishments of them great and endlesse euen the finall losse of eternall happinesse and the intollerable torments of hellish condemnation §. 3 The third cause selfe confidence The third cause of carnall Securitie is selfe Confidence arising from an erroneous opinion of our owne power and sufficiency for the fruition of our desires and freedome from all dangers For therefore are men secure because they thinke themselues so wise that they can with their policie either preuent all dangers or quit themselues out of them if they be fallen into them Because they haue an opinion of their owne strength as though thereby they were able to protect themselues from all euills to withstand all enemies which may attempt
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
heed and taking heed we shall escape §. 6 That carnall securitie exposeth vs to Gods fearfull Iudgements Secondly this carnall securitie bringeth vpon vs Gods fearefull Iudgements as appeareth by many testimonies of Scriptures wherein Deut. 19. 19 20 21. they are denounced and many examples of secure sinners vpon whom they haue beene inflicted So the Lord threatneth that if any hearing the words of the Curse recorded in the Booke of the Law doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse vnto thirst hee will not spare him but then his anger and jealousie shall smoke against that man and all the curses that are written in that Booke shall lye vpon him and the Lord shall blot out his name from vnder Heauen and the Lord shall separate him vnto euill Thus because the Rulers of Ierusalem said We Esa 28. 15 18. haue made a couenant with Death and with Hell are wee at agreement when the ouerflowing scourge shall passe through it shall not come vnto vs for wee haue made lyes our refuge and vnder falshood haue wee hid our selues therefore the Lord threatneth that their couenant with Death shall be disanulled and their agreement with Hell shall not stand and that when the ouerflowing scourge shall passe through they should be trodden downe by it So because the residue of Israel liuing in great iniquitie blood and peruersnesse said in their securitie The Lord hath forsaken Ezech. 9. 9 10. the Earth and seeth not the Lord threatneth that his eye should not spare them and that he would haue no pitie but would recompence their way vpon their head Thus the more carelesse and secure the Iewes were in examining their wicked works and wayes saying in their hearts The Lord will doe neither good nor euill the more curiously Zeph. 1. 12 13. he threatneth to search them out and to punish them with greater seueritie the which hee implyeth by that borrowed speech that hee would search Ierusalem with Candles and punish the men that were setled on their lees making their goods to become a booty and their houses a desolation So because Babylon liued in her sinnes with great securitie and promised vnto her selfe impunitie and the continuance of her prosperitie the Lord denounceth those iudgements against her Esa 47. 8. from which specially shee blessed her selfe euen losse of Soueraigntie slaughter and desolation the which is also threatned against the Anti-type the Romish Babylon and in Gods good time shall be inflicted Apoc. 18. 7 8. And thus doe secure sinners who through hardnesse of their heart cannot repent treasure vp for themselues wrath against the day of wrath and Rom. 2. 5 6. the reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds §. 7 The former point illustrated by examples This also is cleere and euident by the examples of former times for thus the old World and Sodom and Gomorrah liuing securely in Luk. 17. 25 28. their sinnes without repentance eating and drinking buying and selling building and planting marrying and giuing in marriage were destroyed with Gods fearefull Iudgements of Fire and Water So the Iewes when they securely blessed themselues in their prosperitie and drowned the voyce of the Lords Heralds denouncing warre with Ier. 6. 142 their lowder crie of peace peace were vanquished by their enemies and led into a miserable captiuitie Thus Belshazzar was attached in Dan. 5. the middest of his cups and being in his chiefe pollity feasting his Princes and Concubines and farre off from all danger his ruine is written by a finger vpon the Wall and soone after executed and accomplished And as this hath beene the condition of secure men in time past so is it now and shall be to the end of the World and euen at the end of it For when they shall say peace and safetie then sudden destruction shall come vpon them as trauaile vpon a Woman with 1. Thes 5. 3. child and they shall not escape as the Apostle telleth vs. In which regard the estate of secure men flourishing in prosperitie is like the state of the fatted Oxe that is led to slaughter who is as secure and far from feare as he was in fore-times when he was led to the pasture or of the silly Bird which feedeth securely on the bait when the Net is readie to bee pulled vpon her or of the Drunkard of which the wise Man speaketh who sleepeth securely in the midst of the Sea or as hee lyeth vpon the top of the Mast readie to bee blowne ouer Hatches Pro. 23. 34. in euery Tempest §. 8 That carnall securitie plungeth men into euerlasting condemnation But most fearfull is the estate of secure men in respect of that fearefull condemnation which they plunge themselues into in the World to come When as they shall not onely be depriued of heauenly ioyes but be also for euer tormented with hellish torments As we see in the example of the retchlesse and secure seruant whose Lord came in a day when he looked not for him and in an houre that he was not aware of and not onely depriued him of the reward giuen to the faithfull seruant whom hee found well imployed but also cut him off and appointed Matt. 24. 50 51. him his portion with hypocrites where shall bee weeping and gnashing of teeth Neither shall they bee subiect onely to ordinarie punishments and tortures in this hellish condemnation though the least in this kind bee fearfull and intolerable but as they haue more securely wallowed themselues in carnall and worldly pleasures presuming that they should alwayes last the more exquisitely shall they bee tormented as we see by that fearfull sentence pronounced against the Whore of Babylon the Antichrist of Rome How much she hath glorifieth her Apoc. 18. 7. selfe and liued deliciously so much torment and sorrow giue her For shee saith in her heart I sit a Queene and am no widdow and shall see no sorrow For if the Lord obserueth such a iust proportion in executing iudgement according to the Law of requitall in this life How much more Lex tallonis may shee and all other of her condition expect it in the last iudgement when there shall be no further day of vengeance taken but euery sinner shall be punished to the full according to the qualitie and quantitie of his sinnes §. 9 That carnall securitie is a fearful punishment of other sinnes Finally as this carnall securitie is in it selfe sinfull the cause of sinne and the cause of punishment so that we may know that there is no relation or respect of euill wanting in it it selfe also is a fearful punishment of other sinnes For when we not onely put out the small sparks of the light of nature remayning in vs and put to silence our owne consciences accusing vs for sinne but