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
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
afflictions 728 7 That hee inwardly guideth them by his grace and holy Spirit 730 CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit 731 Sect. 1. That he sealeth vnto the godly the assurance of their adoption 731 2 The second speciall priuiledge is illumination 732 3 The third is sanctification of the Spirit 733 4 The fourth is internall and spirituall ioy 733 5 The last is Christian liberty 734 CAP. XLV Of foure other maine priuiledges wherewith God crowneth a godly life both in this world and the world to come 735 Sect. 1. That hee bestoweth vpon them the Spirit of prayer 735 2 That he giueth them meanes to build them vp in grace vnto saluation 736 3 That they shall perseuere in the state of grace to saluation 737 4 Of their inestimable priuiledges in the world to come 739 THE SIXT AND LAST Booke of a godly life intreating of the impediments which vsually hinder and discourage men from entring into proceeding in the Christian duties which are required vnto it and of the helps and meanes whereby they may be remoued 742 CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the arch enemy of our saluation 742 Sect. 1. That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life 742 2 How we may remooue the former impediments 743 3 That Satans might and malice must not discourage vs and the reasons hereof 744 4 Of Satans tentations whereby he impugneth our faith 745 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlines or from proceeding in them 747 CAP. II. Of impediments which the world casteth in our way to hinder vs that wee may not leade a godly life and first such as are publike 749 Sect. 1. The first impediment arising from euill Magistrates 749 2 Of the impediments which arise from euill Ministers 750 3 4. The meanes to remoue this impediment respecting both Ministers and people 752 5 Of the impediment which ariseth from the euill liues of Ministers 754 6 Of the publike impediments which respect the people 755 CAP. III. Of such priuate impediments as the world vseth to hinder vs in a godly life and first those on the right hand 757 Sect. 1. Of the tentations of prosperity and that they are most dangerous impediments of a godly life 757 2 Of impediments arising from honours riches pleasures and from euill company 758 CAP. IIII. Of impediments on the left hand arising from afflictions and persecutions 761 Sect. 1. How the world seeketh to hinder our course in godlines by afflictions and persecutions 761 2 3. Of the worlds professed hatred whereby it discourageth vs in Christian duties 761 4 Of the false iudgement of the world shewed in the bitter censures of the godly 764 5 Of worldly contempt vnto which the godly are lyable 765 CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slanders and derision 767 Sect. 1. How we may be armed against slanders of the world 767 2 Of derision and scoffes which the world vseth to discourage the godly in all good courses 769 3 How we may be armed against them 769 4 Of the necessity of Christian Apologie and profession of the truth 771 CAP. VIâ— Of worldly persecutions and how wee may be strengthened against them 772 Sect. 1. Of the worlds cruelty in persecuting the godly 772 2 That it hath alwayes beene the lot of the godly to bee persecuted of the world 773 3 That our Sauiour Christ hath foretold these persecutions 775 4 Of the patience which the Saints haue shewed in suffering persecutions 776 5 That our persecutions for righteousnesse sake shall be richly rewarded 777 CAP. VIIâ— Of the impediments of a godly life which arise from scandals and offences 778 Sect. 1. The first scandall arising from the prosperity of the wicked 778 2 The second scandall arising from iudgement deferred 779 3 The third scandall arising from hypocrites 781 CAP. IX Of the impediments of a godly life arising from the flesh and first from the intellectuall faculties 784 Sect. 1. That the most dangerous impediments arise from the flesh 784 2 That ignorance is a great impediment to a godly life 785 3 That vaine curiosity is also a great impediment 787 4 5. Of impediments arising from an erronious iudgement 788 6 That infidelity is a great impediment to a godly life 793 CAP. X. Of manifold impediments arising from our corrupt hearts and affections 793 Sect. 1. The first impediment is an heart hardened through the deceitfulnesse of sinne 793 2 The second impediment is the loue of the world 794 3 The third impediment worldly cares 795 CAP. Xâ— Of impediments arising from carnall hope and presumption 797 Sect. 1. That carnall hopes are great impediments to godlinesse 797 2 That carnall presumption is another great impediment 799 3 Of the meanes to remoue the former impediment 800 4 Of presumptuous neglecting the meanes of holinesse 802 CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of mind feare and desperation 803 Sect. 1. That scrupulosity is a great impediment to a godly life 803 2 Of the meanes to be freed from it 805 3 That carnall feare is a great hindrance vnto godlinesse and the meanes to be freed from it 806 4 That carnall sorrow is another great impediment and how wee may bee freed from it 807 5 That desperation also hindreth vs and how we may be armed against it 809 6 That pride also is a great impediment and how to remooue it 810 7 That sloth also much hindreth vs and how we may arme our selues against it 811 8 Of wearinesse in well doing and how it hindreth vs and first that which proceedeth from an ill disposition of the body 812 9 Of that wearinesse which ariseth from the auersnesse of our willes vnto good duties 813 CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty 814 Sect. 1. That a godly life is possible vnto vs. 814 2 To whom a godly life is difficult and the causes of it 816 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate and the causes of it 817 4 That the difficulty must not discourage vs from it 819 5 That the recompence of reward must incourage vs against all difficulties 820 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull 821 CAP. XIIII That the godly life is not tedious and troublesome to the regenerate but easie and familiar 823 Sect. 1. That the regenerate haue a new nature vnto which a godly life is easie and pleasant 823 2 That
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and 〈…〉 s. 10. 33. ◠Thes 2. 13. 〈…〉 4. 20. ◠19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
with worldly incumbrances Whereas contrariwise if in the morning we keep no watch ouer our selues but suffer our hearts to take their liberty and to giue entertainment vnto wicked and worldly thoughts and the carnall and sensuall lusts of our corrupt flesh they will so wholly seaze vpon them hold their possession that we shall hardly admit or at least retaine any good meditations the whole day following if we set our selues to prayer or other religious duties we shall be so distracted with worldly cogitations and fleshly lusts that they will become cold and formall and quite without any vigour and efficacie CAP. XIII Of Prayer in the Morning how profitable it is and necessary and of our preparation vnto it §. Sect. 1 Of the fruit and profit of prayer ANd so much concerning the dutie of meditation wherein we are to be exercised euery morning The next religious duty which is in the morning to bee performed of vs is that we powre out our soules vnto God by feruent effectuall prayer which is a duty aboue all others to bee daily put in practice For it is a principall part of Gods seruice whereby hee will be honoured of vs whereof it is that in the Scriptures it is put for the whole worship of God It is required of vs by speciall a Hos 14. 2. Psal 50. 14 15. Matth. 7. 7. 1. Thes 5. 17. commandement in many places vnto which God hath incouraged vs to yeeld obedience by many sweete b Ioh. 16. 23. Psal 145. 18. Esa 65. 24. and gracious promises whereby he hath assured vs that he will heare vs and grant our requests It is the badge of true Religion and the neglect thereof of an vtter Atheist And therefore the Psalmist describing such an one setteth him forth by these two properties that he Psal 14. 1 4. and 53. 4. Psal 50. 23. hath said in his heart There is no God and hee hath not called vpon the Lord. It is a duty most excellent seeing thereby wee glorifie God and hee also glorifieth vs vouchsafing vnto vs who are but dust and ashes yea wretched sinners this high and honourable priuiledge to haue free accesse vnto him and to haue the eare of our great King and Soueraigne that we may make all our suites knowne vnto him with vndoubted hope to haue them heard and granted It is most profitable also vnto vs as being the chiefe meanes whereby wee attaine at the hands of God all the good things which we need and are freed from all the euils which wee feare and the key whereby we open the treasury of all Gods graces and rich gifts and 1. Job 5. 14. out of it furnish our selues with all blessings which are needfull for vs. It is most effectuall to preuaile with God for the obtaining of all the good Jam. 5. 16 17 18. Exod. 32. 10. Iosh 10. 15. things which we desire as we see in innumerable places and examples of holy Scriptures It is a notable meanes for the strengthening of our faith and affiance in God when as we haue experience that he heareth vs and granteth our requests and for the inflaming of our hearts with most feruent loue when we taste of his bounty and goodnesse in giuing vnto vs the good things which wee desire It increaseth our communion and fellowship with God and bringeth vs into familiar acquaintance with him It maketh our minds to soare aloft in heauenly meditations and being on earth it causeth vs to haue our conuersation in heauen It assureth vs that we are the children of God and heires of the heauenly inheritance seeing the same Spirit which is the spirit of supplication sealeth also vnto Rom 8. 15 26. vs our Adoption Finally let vs consider that it is a duty most necessary Ier. 10. 25. Gen. 32. 25 26. Hos 12. 4. if either we will auoyd Gods curse or will with Iacob so wrastle with him as we meane to preuaile and obtaine the blessing that if we neglect it it is a strong euidence vnto vs that we haue cast off all feare of God as Eliphaz reasoneth against Iob and that we are vtterly destitute of all sauing grace Zach. 12. 10. seeing the same Spirit is the spirit of grace and supplication §. Sect. 2 Their obiection answered who pretend want of leisure to pray Neither let any man pretend his small leisure by reason of his waighty businesse and manifold imployments as an excuse to warrant him for the neglect of a duty so high and holy so excellent profitable and necessary vnlesse he will say that he hath no leisure to be saued to glorifie God or inrich himselfe with his graces and blessings or to get the euidences of euerlasting glory and happinesse into his owne keeping and that hee is so taken vp with worldly imployments that hee hath no leisure to seeke any acquaintance with God to auoyd his curse or obtaine his blessing to goe to heauen or escape hell For shame therefore let vs cast away these no lesse prophane then friuolous excuses and to this end further consider that the greater and more important our businesse is the more need wee haue to implore by hearty prayer the blessing of God vpon our labours and indeuours before we vndertake them without which all our policy labour and indeuour will be spent in vaine either because wee shall not atchieue the thing which we attempt or if we do yet in Gods iust iudgement it shall become vnto vs a curse rather then a blessing Consider further how much time thou daily spendest in doing nothing or that which is ill and worse then nothing How much time in needlesse curiosity about thy body in dressing and feeding it and in vaine discourses about things that profit not yea corrupt rather then edifie thee How much in vnlawfull or superfluous sports and recreations in carding dicing masking reuelling hunting hawking beholding vaine sights and wanton enterludes and blush for shame that thou canst find time enough in thy greatest imployments for the satisfying of thy fleshly lusts and only wantest leisure to serue thy God and saue thine owne soule Finally let vs consider the vnwearied watchfulnesse of all the Saints of God in all ages in attending vpon this duty that they might frequently and feruently performe it day and night and set before vs the example of our Sauiour Christ himselfe who spent mornings and euenings yea whole nights in praying for vs. Which if we neglect to doe for our selues what doe we but disclaime that holy communion and shew plainely that we are not in that number what doe we else but debarre our selues of the benefit of his intercession when as we take no care by our prayers to haue it applied vnto vs Neither let any say that his purpose is not to neglect this dutie altogether but though he hath no leisure to pray euery day yet he will finde some time for it though not euery morning
and thankfulnesse and so make vs to become earnest and vnwearied in rendring vnto God praise and thankesgiuing when as we obserue a solemne fast and keepe vnto God a Esa 26. 16. day of humiliation consecrating it wholly to the exercises of religion and charity especially prayer and meditation And finally at all other times when we are fitted thereunto by Gods Spirit and sufficiently qualified with the former graces The which notwithstanding is to be vnderstood of priuate prayer by our selues and not when we pray in the company of others for then we are by the rule of charity to haue respect vnto them and not to tyre their zeale and deuotion and cause them to sinne through our tedious prolixity by wearinesse and wandring thoughts although we our selues haue a good appetite to this exercise for this were to force them to sit long at the table who haue quickly dined to cloy the weake of disgestion with variety of dishes because wee who beare them company haue good stomackes and to constraine young beginners and children in Christ to hold out with vs in our pace who are come to a ripe age and so to tyre for wearinesse before they come halfe way to their iourneyes end Which if it deserueth to be iudged vnequall how much is our practice worthy to bee condemned if in our meetings wee contend to out-vie one another striuing who shall exceed in length of prayers and variety of choyce words for the apt expressing of our minds heereby making prayer like vnto a mastery or race wherein we contend for the prize of praise which they are to win who are swiftest and best at length §. Sect. 3 Of the quality of our prayers The second thing to be considered is the quality of our speech which ought to be such in our prayers as is fittest both to stirre vp and expresse our zeale and deuotion Wherein we are to auoyd two extremes the first is curious affectation of words seeing the Lord respecteth not the eloquence of our speech but the sincerity of our hearts and the feruency of our desires which are as loud cries and most perswasiue orations in his eares when wee are most barren in words The second is rudenesse of speech without any fit words or good sense order or coherence which is caused through negligence want of preparation and of due reuerence and respect of Gods glorious Maiesty before whom wee stand and vnto whom we speake not caring what nor how wee babble in his presence though for our credit sake wee would be more carefull in speaking to mortall man not much superiour vnto vs. For otherwise if it proceed not from carelesnesse but from naturall infirmity and want of vtterance which we may iudge of if we be so in other discourses and vpon other occasions our prayers notwithstanding proceeding from vpright hearts and being ioyned with zeale and deuotion will be acceptable vnto God yea euen our imperfect speeches sighes and grones will as effectually moue him to heare vs and grant our suits as the most eloquent speeches which haue all the helpes and ornaments both of nature and art CAP. XVI Of the forme and method which are to be vsed and obserued in our prayers c. §. Sect. 1 Of formes of prayer set downe by others THe last thing to be considered respecteth the forme and manner of powring forth our soules in prayer vnto God which is either by vsing set formes or contriuing of prayers according to present occasions as we are inabled therunto by the Spirit of God The former sort are either such as are inuented by others and learned by hearing or reading their bookes and writings or else by our selues vpon due study and meditation Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts Written and printed formes by those who want ability to pray in their owne words or to frame their suits and petitions and expresse their minds in any good manner and order The which was one end of penning Dauids Psalmes that they might by skilfull Musicians be sung in the Congregation and vsed also in priuate both in families and by our selues alone And our Sauiour prescribed that perfect forme of the Lords Prayer not onely as a rule according to which we are to frame our prayers but also as a prayer to be vsed it selfe and therefore as it is said in one Euangelist After this Math. 6. 9. Luk. 11. 2. manner pray ye so in another When ye pray say Our Father And therefore as children before they can goe are not suffred to sit still but are trained and taught by others that hold them by the hand so though wee want spirituall strength and skill to performe this exercise by our selues yet wee must not neglect it altogether but yeeld our selues to bee trained by others as the Disciples did desire of our Sauiour Christ and as it were holding them by the hand to vse the helpe of their meditations But wee are not to rest in this as sufficient without any further proceedings for though it be fit for a child in Christ that he may be thus trained to goe alone yet when wee come to a riper age and in respect of our meanes should be able to teach others it is a shame for vs and argueth either great impotency and lamenesse in Religion or else negligence sloth and want of exercise if we cannot goe alone but still like children need leading by others Besides we cannot by others meditations vnburthen our selues of our owne particular sinnes of which God and our owne consciences onely are witnesses nor expresse those speciall wants which most pinch vs and which we most desire should be supplied nor fit our occasions to their prayers nor their prayers to our occasions but wee must as God requireth by the Prophet when we come vnto him as suiters take words vnto our selues and frame our petitions and thanksgiuings according Hos 14. 2. to our owne wants and occasions Neither let any that hath beene long trained in the schoole of Christ obiect his want of gifts and abilities seeing if he speake true he proclaimeth his owne shame and non-proficiency For if we had any sense of our wants and sinnes wee might finde some words to expresse them that we might craue a supply of the one and pardon for the other especially to our heauenly Father who is so gracious and willing to beare with our infirmities and who better accepteth of such imperfect prayers as are indited by our selues and vttered with zealous deuotion of honest hearts then of such as are in the best manner penned for vs by others Euen as euery wise father better accepteth of an Epistle inuented and written by his owne sonne himselfe though full of imperfections because it is the meanes to traine him vp to more perfection then that which is done to his hand by one of his fellowes of an higher forme though much more exact
And it is a signe of madnesse not to bee perswaded that it is the death of the soule if wee doe not often cast downe our selues at Gods feete As the body without the soule is a dead carrion so the soule if it flee not to God by Prayer is dead miserable and lothsome §. Sect. 2 That by prayer we obtaine Gods Spirit and the graces thereof More specially Prayer is the chiefe meanes on our part whereby wee obtaine his spirituall gifts and graces by which wee are inabled to performe Luk. 11. 13. the duties of a godly life For by it we obtaine the Spirit of God who is the Author of all grace and godlinesse seeing as our Sauiour hath taught vs the Lord will giue his Spirit to those that aske it And if wee want the graces of the Spirit the Scriptures admonish vs to vse Prayer as a speciall and chiefe meanes whereby we may obtaine them So the Apostle Iames If any man want wisedome let him aske of God that giueth to all men liberally Iam. 1. 5. and vpbraideth not and it shall be giuen him And the Apostle to the the Hebrewes setteth vs in this course for the obtaining of all grace Let Heb. 4. 16. vs saith he come boldly to the throne of Grace that we may obtaine mercy and finde grace to helpe in time of need Yea these spirituall graces whereby we are inabled to serue God in all holy duties are things absolutely good for vs in some degree and measure and therefore we may absolutely pray for them without interposing any condition first because our heauenly Father is so infinitely gracious and true of his promise that he will deny nothing vnto vs that is good and therefore much lesse these things which are most necessary and in an high degree of goodnesse For if wee being Math. 7. 11. euill know how to giue good gifts vnto our children how much more shall our Father which is in heauen giue good things to them that aske him Secondly because he hath commanded vs to pray for these spirituall graces and therefore it is not to be imagined that the God of all bounty and goodnesse would euer haue inioyned vs to aske those things which hee is vnwilling to giue neither will any wise father draw his children to come with suits vnto him by giuing them repulses onely it may be that the Lord to inlarge our hearts and to make our desires more feruent and earnest doth for a time with-hold these graces at least in respect of our sense and feeling but if we perseuere in prayer and continue importunate Luk. 18. 1 7. suiters we are sure to obtaine them in the end and that in greater measure seeing he that by holding his hand backe hath inlarged our desires and made vs more empty and hungry hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently So long Quamdiu Deus non tollit à to crationem tuam non amouebit à te misericordiam suam c. saith he as the Lord doth not take away from thee thy prayer he will not remoue from thee his mercy for he that giueth thee his Spirit that thou maist pray will also giue vnto thee that which by helpe of the same Spirit thou doest desire By all which it appeareth that prayer is a principall meanes to obtaine all grace and strength at Gods hands for the well performing of all holy duties Whereof it is that the Saints in all ages haue so ordinarily vsed it for this end in the behalfe both of themselues and others So Dauid in many places of the Psalmes Shew mee thy wayes O Psal 25. 4 5. and 119. 32 33. Lord and teach me thy paths Leade me in thy truth and teach me Teach mee O Lord the way of thy Commandements and I shall keepe them vnto the end And the Apostle Paul The Lord make you to increase c. to the end he may stablish 1. Thes 3. 13. and 5. 23. your hearts vnblameable in holinesse before God And the very God of peace sanctifie you wholly and I pray God your whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Wheras without prayer there is no hope of any growth in grace for as in nature all things that grow haue in them an appetite and attractiue force wherwith they draw that nourishment vnto themselues whereby they come to growth and augmentation so in the spirituall growth none receiue any increase of grace but they who haue an appetite and spirituall desires which they expresse by the attractiue force of prayer whereby they draw from God the fountaine of all goodnesse spirituall nourishment and all things needfull to the furthering of their growth in Christ §. Sect. 3 That publike prayer is most effectuall for the obtaining of all Gods graces Now as prayer generally is a notable means to further vs in all duties of a godly life so especially that which is publike when as many of Gods Saints and seruants being met together in his holy Assemblies doe ioyntly with one heart and voyce implore the gracious assistance of his good Spirit whereby they may be inabled to serue him in all Christian duties For if the prayers of one alone doe offer vnto God an holy kind of violence as we see in the example of Moses so as he seemeth vnable to deny Exod. 32. 10. and reiect them because he hath graciously bound himselfe by his free and infallible promises to heare and grant them how powerfull must the prayers of the whole Congregation needs bee to preuaile with God in any suit made according to his will seeing he hath tyed himselfe to heare and helpe them by more speciall promise according to that of our Sauiour If two of you shall agree on earth as touching any thing that they shall Mat. 18. 19 20. aske it shall be done for them of my Father which is in heauen For where two or three are gathered together in my name there am I in the midst of them So the Lord hath promised that he will cause his seruants to reioyce in the granting of their suits by speciall fauour which they shall make vnto him in his owne House I will bring them saith he to mine holy Mountaine and Esa 56. 7. make them ioyfull in my House of prayer their burnt offerings and sacrifices shall bee accepted vpon mine Altar for mine House shall be called an House of prayer for all people Vpon which promises made by God Salomon at the consecration of the 1. King 8. 30 33 Temple groundeth his prayer that the Lord would in speciall manner heare the suits and supplications of his seruants publikely assembled in his Temple to call vpon him And hereof it is that the Apostle contenteth not himselfe with his owne prayers or the priuate suits of others that he might still be preserued for the seruice of
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
for contraties without meane cannot be in their strength and vigour in the same subiect at the same time and if wee neglect through this securitie the meanes and causes of Gods feare as the meditating on his Power Presence and Prouidence his Mercy Iustice Goodnesse Truth it must needs follow that it selfe will decay in vs. Our patience will be enfeebled when as wee presume that wee are safe from all trialls and tentations or securely resting on our owne strength as sufficient to ouer-come them we haue neglected to gather Arguments of comfort and consolation against the day of affliction Finally our prayers will grow cold and formall vnchearfull and heartlesse when by our securitie wee are made insensible of our wants and are in no feare of approching euills §. 3 That Gods Spirit will not dwell in a secure heart And as this securitie depriueth vs of all sauing grace so also of the good Spirit of God which is the author and fountaine of them For 1. Thes 5. 19. it causeth vs through sloth and negligence to quench the good motions of the Spirit either perswading vs to the preformance of good duties or to shunne and auoide vice and sinne whilest wee neglect to put in practice the things vnto which it mooueth vs And so vexing Eph. 4. 30. and grieuing this holy guest wee make him weary of his lodging and willing to depart from vs. For as securitie maketh way for the euill spirit to enter into our hearts when as it sweepeth it cleane of all vertue and garnisheth it with vice and sinfull corruptions so it maketh the good Spirit to remoue and depart being in all things most opposite vnto it And as the fire is extinguished when as we doe not blow and cherish it or if wee stop the vent so as it cannot flame out and smother it in its owne smoke so we doe extinguish the fire of Gods Spirit when through securitie we neglect to vse the meanes whereby it is nourished or will not let it blaze and flame out in the actions of holinesse and righteousnesse §. 4 That Carnall securitie depriueth vs of eternall happines Neither doth it only depriue vs of grace in this life but also of glorie and happinesse in the life to come For this crowne and garland 1. Cor. 9. 23 24. Apoc. 2. 10. 3. 21. of euerlasting blessednesse is not promised to slothfull loyterers but vnto them that striue for it to wrastlers that contend for masterie to runners that runne in the Spirituall race that hold out to the end to those that fight in the Christian warfare and neuer giue ouer the field till they haue obtained victorie This gate of life is not opened to those that slothfully sit still and securely content themselues with their present state not caring whether they goe in or no but vnto those that striue Matth. 7. 13. 11. 12. to enter into it and vse a kind of holy violence that they may presse in and not be in danger of being put backe Saluation belongeth not to those who are carelesse and secure in the vse of the meanes whereby it may bee had but to such as worke it out with feare and trembling These mariage joyes are not prepared for such foolish Phil. 2. 12. virgins as sleepe in securitie and take no care to bee found in readinesse but for the wise who not knowing when the Bridegroome Matth. 25. 10. will come doe stand vpon their watch and haue their lampes of Faith clearely burning and giuing out the light of a godly life And therefore Nemo duri cordis salutem vnquam adeptus est c. Bernard ad Eugen. lib. 1. Ezech. 11. 29. 36. 26. as one sayth there was neuer any of an hard and secure heart that obtained saluation vnlesse God hauing mercy vpon him hath taken away his stonie heart from him and giuen him an heart of flesh as the Prophet speaketh §. 5 That Carnall securitie exposeth vs to positiue euils and first to all dangers And thus we see that Carnall securitie depriueth vs of all good in this life and the life to come But besides this priuation of good it doth also expose vs positiuely to all euill As first it maketh vs subject to all dangers and that in diuers respects First meritoriously and deseruedly it being just with God that they should not bee shaded vnder the wings of his prouidence who haue no awfull respect of his presence but are carelesse and vnconscionable in all their wayes Secondly because they are improuident and negligent in the vsing of any meanes whereby they may be preuented either prayer vnto God for his protection or repentance for sinne which hath indangered them to Gods Iudgements or Christian prudence in fore-casting what euils may befall them or if they happen how they may preuent them In which regard it is no more strange for secure men to fall into mischiefe then to see a man who hauing blind-folded himselfe and runneth he careth not whither with head-long haste or that walketh in his sleepe to stumble at blocks in his way or to fall into Pits and Ditches Thirdly because they alwayes lye open vnto their spirituall enemies and encourage them with their secure carelesnesse to set vpon them because before the assault they are sure of victorie Fourthly because giuing themselues to sloth and ease they neglect to buckle the Christian Armour vpon them whereby they might be inabled to resist their enemies in the day of conflict And lastly because they who through securitie are destitute of the feare of God endanger themselues to all things else which are to bee feared and howsoeuer they are void of all feare in the time of prosperitie yet when the things they neuer feared fall vpon them they are so amazed and astonished with approching dangers and so depriued of all courage to resist or counsaile to auoid them that they doe through excessiue feare ineuitably Nunquam secura debet esse foelicitas quia periculosiora sunt animo secura quam corpori aduersa c. Aug. in Sent. T. 3. c. 1059. Qui praesumit minus veretur minus praecauet plus periclitatur c. Tertul. de cultu Foemin pag. 407. fall into many of them which they might haue escaped if they had feared seasonably and prouidently fore-seene them before they hapned In which respect one saith that our prosperitie ought neuer to bee secure because securitie is more dangerous to our mind then aduersitie to our body For things prosperous doe first corrupt vs before those which are aduerse can breake and hurt vs. And another Father giueth the reason of this danger Because he that securely presumeth feareth not and so is lesse cautelous and prouident and thereby more apt to fall into danger Feare is the foundation of health and safetie and presumption the impediment of feare And therefore it is more profitable if we feare that we may fall for by fearing we shall take
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
occasions of Christian duties but seeke for them before they offer themselues 461 3 The third is that wee must set our selues most seriously about Christian duties when wee finde our selues best prepared and fitted for them 462 4 The last rule is that we must obserue an order in doing these duties and auoyd confusion 463 CAP. III. Of the rules of a godly life respecting the matter forme and substance of it 464 Sect. 1. The first rule is that we aspire vnto perfection by degrees 464 2 Of these degrees by which wee must aspire vnto perfection 465 3 The second rule is that wee fit our burthen according to our strength 467 4 That wee must exercise our selues in the duties of a godly life according to the measure of grace receiued 469 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely 469 6 The third rule is that wee must not vndertake too many things at once 470 7 The fourth rule is that wee must not busie our selues in other mens matters 471 8 The fifth rule is that we must take heed lest daily vse of Christian duties doe make vs cold and formal in them 472 9 The sixth rule is that wee must preserue our zeale and deuotion in their full strength and not suffer them to decline or waxe cold 472 CAP. IIII. Of the last rule of a godly life which is that we must not content our selues with a small measure of grace but labour to grow vnto perfection 474 Sect. 1. That the Scriptures require this growth in grace from the least degrees to the greatest 474 2 Reasons mouing vs to aspire vnto perfection 476 3 That except wee grow in grace wee cannot haue any sound comfort in our estate 477 4 That if wee desire to grow in grace wee must carefully vse the meanes which may further vs in it and what they be 478 CAP. V. Of the meanes whereby wee may be inabled to leade a godly life And first of the Ministery of the Word 479 Sect. 1. That if wee will leade a godly life wee must vse the meanes inabling vs vnto it 479 2 The Ministery of the Word is a chiefe meanes of our spirituall life 480 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. 482 4 What is required in the Minister that by his preaching hee may further the people in the duties of godlinesse 484 5 That the Word must bee preached powerfully and plainely 484 6 Of the duties of the people respecting the Ministers of the Word 486 CAP. VI. Of the duties of the people in hearing of the Word and first in their preparation 488 Sect. 1. That wee must vse preparation before the hearing of the Word and wherein it consisteth 488 2 Of duties to bee performed in hearing the Word 490 3 Of duties to bee performed after hearing 490 CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments 492 Sect. 1. That the Sacraments further vs much in a godly life as they are seales of the Couenant 492 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God 493 3 That the Sacrament of Baptisme furthereth vs in godlinesse as wee are thereby ingrafted into Christ 494 4 Secondly as it is the Sacrament of our new birth 495 5 Thirdly as it is our restipulation in the Couenant of grace 496 6 That the Lords Supper furthereth vs in Christian duties first because thereby our communion with Christ is confirmed and secondly our faith strengthened 496 7 Thirdly because it is the spirituall food of our soules 497 8 Fourthly because we doe it in remembrance of Christ 498 9 Fifthly because thereby wee are occasioned to renew our Couenant with God 499 CAP. VIII Of the third publike meanes of a godly life which is Prayer 500 Sect. 1 2. That Prayer is Gods Ordinance to obtaine his gifts and graces 500 3 That publike Prayer is most effectuall for the obtaining of all Gods graces 502 CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse 505 Sect. 1. That we must not rest vpon the publike meanes onely but vse the priuate also 505 2. 3. That Christian watchfulnesse is not a bodily but a spirituall exercise 506 4 What Christian watchfulnesse is 508 5 That this watch must bee kept in all things 508 6 That we must watch ouer all the powers and parts of our soules and bodies 509 7 That we must chiefly watch ouer our hearts 511 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous 512 CAP. X. Of Christian watchfulnesse ouer our senses tongues and actions 515 Sect. 1. How wee must watch ouer our senses 515 2 How we must watch ouer our tongues 516 3 That this watch consisteth in the right ordering of them 517 4 How we must watch ouer our workes and actions 519 CAP. XI Of the ends at which we must ayme in our Christian watch 520 Sect. 1. Of three speciall ends of our Christian watch 520 2 That wee must watch ouer our selues that wee be not circumuented by our spirituall enemies 521 3 That we must keepe this watch in all places and at all times 522 4 That wee must watch also ouer our brethren 523 CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch 523 Sect. 1. That this watch is necessary because God requireth it 523 2 Other reasons shewing the necessity of keeping this watch 524 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life 525 4 That by this watch wee are made constant in the course of Christianity 528 CAP. XIII Of the meanes wherby we may be inabled to keepe the Christian watch 529 Sect. 1. The first meanes is temperance and sobriety and the second the feare of God 529 2 The third meanes is the remembrance of Gods Iudgements 530 3 Of the fourth meanes which is to remember the day of death 531 4 Of the last meanes which is to meditate on the day of Iudgement 532 CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise 533 Sect. 1. Of the order and reason why it is heere handled 533 2 Of Meditation what it is and how it differeth from other exercises of the mind 533 3 Of the efficient cause or person who is to meditate 535 4 That Meditation is an exercise that belongeth to all Christians 536 5 Reasons moouing vs to performe this duty the first whereof is taken from the excellency of it 537 6 The second taken from the profit of it 537 7 The third taken from the necessity of it 538 CAP. XV. Of the kinds of Meditation and first of that which is extraordinary 539
Sect. 1. What extraordinary Meditation is and the subiect of it 539 2 What ordinary Meditation is and the subiect of it 541 3 Of the difficulty of this religious exercise 542 4 The singular profit of ordinary Meditation 543 5 That this Meditation is effectuall for the sanctifying of the heart 544 6 That the exercise of Meditation is very necessary 546 CAP. XVI Answeres to diuers obiections made against the exercise of Meditation 547 Sect. 1. The obiection of difficulty acknowledged and answered 547 2 The obiection of naturall wants and weakenesses in performing this exercise answered 548 3 Their obiection answered who pretend want of matter to meditate vpon 548 4 Other hindrances remooued 549 5 That company and worldly businesse should not hinder vs from this exercise of Meditation 549 CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body 552 Sect. 1. Of the place of Meditation 552 2 Of the time that it must not be continuall but as we get fittest opportunity 552 3 Of the fittest time for Meditation 553 4 Of constancy in this exercise 554 5 Of the disposition and gesture of the body 555 CAP. XVIII Of our entrance into Meditation by due preparation 557 Sect. 1. That this preparation is necessary and wherein it consisteth 557 2 That wee must chiefly prepare our hearts and affections 558 3 Of the subiect matter of Meditation and what choyce ought to bee made of it 559 4. to the tenth That the Scriptures themselues and all points of Christian Religion contained in them are fit matter of Meditation 560 10. Rules directing vs in the choyce of the fittest matter for our Meditations 569 11 That we must conclude our preparation with Prayer 570 CAP. XIX Of our progresse and proceeding in the exercise of Meditation 572 Sect. 1 2. That we must proceed orderly in this exercise and how this is to bee done 572 3 That in our Meditations wee must chiefly respect our will hearts and affections our liues and actions 576 4 That wee must not bee discouraged though we cannot at the first feele the fruit of our Meditations 577 5 Of the meanes whereby wee may feele our hearts affected with a liuely sense of the things whereon wee meditate 578 6 Of the egresse and conclusion of our Meditation 580 CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance 582 Sect. 1. What repentance is and the causes thereof 582 2 Of the matter forme and parts of repentance and first of humiliation 584 3 Of the second part of repentance which consisteth in conuersion and amendment 586 4 Of the finall causes subiect and properties of repentance the contraries vnto it and comparisons illustrating it 587 5 Of the kinds of repentance ordinary and extraordinary 588 CAP. XXI How wee must worke the former points vpon our hearts and affections 590 Sect. 1. How our hearts are to be affected with feruent desires to practise this duty of repentance 590 2 3 4 5. Motiues perswading to the practice of repentance in the seuerall parts thereof 597 CAP. XXII Of diuers speciall meanes whereby the point meditated is wrought vpon the heart and affections 598 Sect. 1 2 3 c. Whereof examination confession complaint hearty wishing to haue our wants supplied acknowledgment of impotencie Petition inforcement confidence congratulation and recommendation 598 CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estates 605 Sect. 1. How consideration and examination differ 605 2 Of examination what it is and wherein it consisteth 605 3 That wee are chiefly to examine our selues in respect of our sinnes and first our originall corruption 607 4 Of examining our selues concerning our actuall transgressions according to the Law 607 5 How we must aggrauate our sins in respect of circumstances 609 6 That it is a profitable course to keepe a register or catalogue of our speciall sinnes and of the manifold fruits that will arise out of it 610 7 Of the consideration of our misery and punishment 612 8 Of the end of this examination and time when it is to bee performed 612 9 A complaint of the neglect of this duty and the causes thereof 613 CAP. XXIIII Diuers effectuall reasons to mooue vs vnto this exercise of examination 614 Sect. 1. That this duty is required in the Scriptures 614 2 The great profit of this exercise of examination 615 3 4. That this exercise is very necessary 616 CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God 619 Sect. 1. That wee are alwayes in Gods presence 619 2 That it would be a powerfull meanes to restraine vs from all sinne if wee would alwayes set God before vs. 620 3 That the consideration of Gods presence would effectually moue vs vnto all good duties 622 CAP. XXVI Of the last meanes of a godly life which is experimentall knowledge 623 Sect. 1. What this experimentall knowledge is and the practice of it shewed in many examples 623 2 The experimentall knowledge of our owne estates in respect of our diuers and contrary courses 625 3 That no knowledge is to be compared with this of experience 626 CAP. XXVII That Prayer is a singular meanes of a godly life 628 Sect. 1. That nothing more then prayer maketh vs godly and religious 628 2 That prayer is the meanes of obtayning all Gods gifts and graces 629 3 That all the parts of prayer are singular helpes to a godly life 629 CAP. XXVIII Of reading the Scriptures and other religious writings 631 Sect. 1. Who are to exercise themselues in this duty of reading 631 2 That wee are chiefly to be exercised in reading and studying of the Scriptures 632 3 Their obiection answered who pretend the obscurity of the Scriptures 633 4 That we must not reade the Scriptures only but also other religious writings 635 5 Speciall directions for the choyce of fit Authors which may helpe vs in the practice of godlinesse 636 CAP. XXIX Of our preparation to this exercise of Reading and what is required in it 638 Sect. 1. That wee must come with reuerence to this holy exercise and bring faith vnto it 638 2 That we must bring honest hearts and earnest desires to profit by this exercise 639 3 That wee must come with a purpose to make good vse of all wee reade 639 4 That we must pray before wee reade 640 CAP. XXX Of the duties required in the action of reading that we may profit by it 641 Sect. 1. Of the ends at which wee must ayme in our reading 641 2 That we must obserue the theame and argument 642 3 That wee must obserue a due order in our reading 642 4 That the deuout Reader is not to reade many Bookes of the same argument but to make choyce of some which are best 643 5 That wee must labour to vnderstand what we reade 644 6 That we
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
Who maketh thee to differ from another And what haue we that we haue not receiued now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it For who is proud of his debts or the more puffed vp the more hee is obliged to another And as we must in these respects in our greatest perfection bee humble towards God so also towards our brethren whom wee seeme to haue out-runne in the Christian race seeing we haue out-stripped them not in our owne strength for naturally we are alike dead in trespasses and Eph. 2. 1 3. sinnes and the children of wrath as well as they but it is Gods free grace that hath put this difference betweene vs which if we be humble and meeke in spirit he will daily continue with increase but if wee waxe proud of our gifts and progresse in the wayes of godlinesse and boast with the Pharise Luke 18. of our good deeds preferring our selues before others whom wee thinke doe come farre behind vs God who abhorreth pride aboue all other vices because it most impeacheth his glory can stint his bountie and withdraw his strength he can put a thorne in our foot which will stay our speed and cause the messenger of Satan to crosse vs in our course and by his buffettings 2. Cor. 12. 7. to hinder vs in our race till we haue learned to be more humble As on the other side hee can inrich those whom we haue most contemned with a large measure of sauing grace and put such vigour and vertue into them by his holy Spirit that they shall as much out-strip vs in the wayes of godlinesse as before we seemed vnto our selues to haue out-runne them §. Sect. 12 That we must propound Gods glory as the end of all our actions The last thing required vnto this godly life is that we propound Gods glory as the maine end of all our actions not doing them for worldly respects Rom. 14. 8. or our owne profit either temporall or spirituall principally but that Gods will may be done in them for he is the summum bonum and supreme end of all things and for his glory we were elected created redeemed iustified sanctified and shall be glorified And when we haue attained to heauenly happinesse and haue the possession and fruition of Gods euerlasting Kingdome the maine end of all our glory shall be to glorifie God who hath thus aduanced and glorified vs. For the foure and twenty Apoc. 4. 10 11. Elders in the Reuelation fell downe before him that sate on the throne and worshipped him that liueth for euer and euer and cast their crownes before the throne saying Thou art worthy O Lord to receiue glory and honour and praise for thou hast created all things and for thy pleasure they are and were created The which their practice wee must imitate in the Kingdome of grace if euer we meane to raigne with them in the Kingdome of glory labouring to do Gods will in earth as it is done in heauen with all alacrity and cheerefulnesse speed and diligence that his name may bee hallowed and glorified and his Kingdome aduanced and magnified as we beg in the Lords prayer For as it is the subordinate end of our election that we may be holy so the maine and supreme end of this end is that our holinesse and glorification may be to the praise of the glory of Gods grace Eph. 1. 4 6. who of his free mercy hath sanctified and glorified vs. And therefore in all our actions we must propound Gods glory as the supreme end of them according to that of the Apostle Whether ye eate or drinke or whatsoeuer ye doe 1. Cor. 11. 31. doe all to the glory of God So our Sauiour commandeth vs that our lights should to this end shine before men that they seeing our good workes may glorifie Matth. 5. 16. our Father which is in heauen And the Apostle Peter exhorteth vs to haue our conuersation honest among the Gentiles that whereas they speake against vs as 1. Pet. 2. 12. euill doers they may by our good workes which they shall behold glorifie God in the day of visitation And if thus by our godly liues wee glorifie God on earth he will glorifie vs in heauen but if in leading these liues we Pharisaically Matth. 6. 2. aime at our owne glory we haue all the reward which we can expect or if neglecting this maine end we principally aime at our owne good which should be subordinate vnto it as the satisfying of Gods iustice for our sinnes to be registred in the Calender of the Saints or to merit and purchase for our selues the Crowne of eternall blessednesse we shall hereby derogate from the glory of Gods free grace and the all-sufficient merits and satisfaction of Iesus Christ and so after all our paines and labour be vtterly frustrate of our hopes CAP. III. Of the maine matter of a godly life namely that it must be framed according to Gods will in holinesse righteousnesse and sobriety §. Sect. 1 That wee can no otherwise please God then by framing our liues according to his will WHat the person must be that is to leade a godly life and how he ought to bee qualified that must offer vnto God any acceptable seruice wee haue shewed in the former Chapter And now it remaineth that we intreate of the latter part of the description wherein the actions which in this life are to be performed are generally expressed And heere two things are to bee considered first the matter of this godly life or the maine duties which are to be performed and secondly the forme and manner how they ought to be done The matter is either generall or more speciall Generally it is required that we please God in all things conforming our wills and actions our thoughts words and workes in all holy obedience to his will leauing and forsaking whatsoeuer is displeasing vnto him and repugnant to his holy will and commandement and contrariwise imbracing and practising whatsoeuer is acceptable in his sight for his will is the perfect rule of righteousnesse and whatsoeuer agreeth with it is iust and good but whatsoeuer swarueth from it either on the right hand o◠the left is crooked euill and wicked and consequently odious and displeasing in his sight And therefore if we would please God we must in the first place deny our selues and our owne wills saying with our Sauiour Not my will but thine bee done neither must we aske counsell of carnall reason nor when we know Gods will dispute with flesh and blood whether it be fit or vnfit profitable or vnprofitable reasonable or against reason to doe that which God commandeth but we must yeeld vnto it absolute obedience doing Gods will as the Saints and Angels doe it in heauen cheerefully and readily without gainesaying doubting or replying For if earthly Princes will not indure to haue subiects scan their Lawes nor examine
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
his gracious promises whereby he hath assured vs that he will turne all things euen our troubles Rom. 8. 28. Psal 84. 11. and afflictions vnto our good that he will be a Sunne and a Shield and will giue grace and glory and withhold no good thing from them that walke vprightly that if we first seeke the Kingdome of God and his righteousnesse hee will Matth. 6. 33. Heb. 13. 5. giue vs all other things as aduantages to the bargaine Vnto which if we adde the consideration of Gods infallible Truth in making good all his gracious promises we may well be contented in all estates seeing hee will neuer faile nor forsake vs as the Apostle speaketh And lastly if we would haue this contentation in all estates wee must cast our eye as well vpon that which we haue as vpon that which we want and thinke vpon those innumerable blessings which we inioy the least whereof we haue not deserued as well as vpon those things wherein we are defectiue wee must not so much looke vpon those few that are preferred before vs as vpon those multitudes that come farre behinde vs who want many of those good things which wee possesse though it may bee they haue deserued them better then we And if by these and the like meanes we nourish this contentation then shall wee haue a salue in readinesse fit for all sores a medicine against all maladies and cordiall water which will reuiue and comfort vs against all those qualmes of earthly discouragements that hinder our proceedings in the waies of godlinesse and make the seruice of God displeasant and irkesome vnto vs. Wee shall goe on cheerefully and ioyfully in our Christian course without murmuring and repining when we finde a foule passage or stumbling blockes in our way and the better please God in all things when as in all things we are well pleased with him CAP. X. Of the last maine duty of the daily exercise which is Prayer §. Sect. 1 That we must pray daily and continually THe last daily duty to be performed of vs is effectuall and feruent prayer from which not any day nor any part of the 1. Thes 5. 17. Ephe. 6. 18. Luke 18. 1. 21. 36. 2. Tim. 4. 2. day is to be exempted for we must as the Apostle speaketh pray without ceasing alwaies watching thereunto with all perseuerance To which end tendeth the parable of the vnrighteous Iudge propounded by our Sauiour Christ In which regard that may be said of prayer which the Apostle requireth in preaching namely that it must be done in season and out of season if at least any time may bee said vnseasonable for this holy duty whereby we are not to vnderstand with those ancient Heretikes that we must spend our whole time in prayer and doe nothing else for the Apostle Paul himselfe spent much of his time in preaching writing disputing and in other duties of his calling and yet as hee exhorted others so hee often professeth that it was his owne practice to pray continually and without ceasing And our Sauiour Christ also who requireth this at our hands and propounded Rom. 1. 9. Col. 1. 3. Eph. 1. 16. himselfe as a patterne of his owne precept spent much of his time in other exercizes as preaching conferring doing miracles and such like But that wee alwaies bee ready and haue a disposition to prayer at all times that we thinke no time exempted when any fit and good occasion is offered whether it bee night or day or any part of either of them nor any place excluded if there bee cause and opportunity for we must pray euery where lifting vp holy hands 1. Tim. 2. 8. without wrath or doubting at home and abroade in our businesses and vacancie from labour And thus hee expoundeth himselfe interpreting these words without ceasing and alwayes of euery opportunity and Ephes 6. 18. seasonable time when God either ordinarily or extraordinarily giueth vnto vs any fit occasion §. Sect. 2 Of ordinary prayers at set times and how often to bee performed Concerning our ordinary prayers they are for the most part limited to set and ordinary times although we are not to be so strictly tied to our howres but that they may be changed from one to another vpon necessary occasions And they ought to be performed in a solemne manner with due preparation conioyning together the parts of prayer confession petition and thankesgiuing with due respect both of place and time Neither are these prayers to be continued throughout the whole day but in the seuerall parts thereof as shall best fit with our occasions and also with our zeale and deuotion Notwithstanding we are to pray euen after this manner not once onely but often according to the examples of the Saints in former times So Dauid professeth that he praied vnto God in Psal 55. 17. Dan. 6. 10. the morning at noone and in the euening and Daniel so stinteth himselfe to solemne prayer vpon his knees three times a day that he would not neglect it vpon any occasion And howsoeuer no man can stint these set times of praier vnto a certaine number but it must be left to be measured out according to seuerall occasions leisure opportunity and the proportion of euery ones gift of grace faith zeale and deuotion which they haue receiued which being so various diuers and different it is no more possible to appoint a certaine measure vnto them then a size of apparell to fit euery ones body or a proportion of meate which should satisfy euery ones appetite Or if we should what were it but like the Tyrant that would haue one bed to serue for men of all statures to racke out and torture the ouer-short deuotion of those that are children in Christ and to mayme and cut theirs shorter who are men growne and come to a perfect age Yet seeing all Scriptures are written for our learning me thinks these examples should not bee in vaine but well-befitting for the most of Gods children to follow and imitate especially in this light of the Gospell and when the gifts of the Spirit doe so abound And therefore I would perswade all good Christians that besides their prayers and 1. Tim. 4. 4 5. thankesgiuings before and after meales whereby Gods blessing is obtained and the creatures sanctified to their vse they would at least thrice a day make their solemn and set prayers vnto almighty God that is first betimes in the morning priuately by themselues before they go about their ordinary affaires and workes of their calling And then in the family some time in the forenoone when as the houshold may with most conueniency meet all together and either before or after Supper when as we are to goe vnto our rest or if wee be vnder gouernement and in such families wherein these duties are neglected then must we performe them priuately by our selues wherein we are to pray in especiall manner for all those who
dwell with vs and principally for our gouernours among other blessings crauing this aboue others that God will be pleased to giue them hearts to erect the exercises of Religion in their families to the aduancement of his owne glory and the saluation of themselues and those who are committed to their charge But yet let neither gouernours nor inferiours content themselues with these family-duties which they performe with others but set some time and place apart for their priuate deuotions that they may haue secret conference with God confessing and bewayling their particular sinnes and corruptions which being knowne onely to him and their owne consciences they would not haue men to take notice of them by any open acknowledgments laying open their speciall wants and desiring earnestly a supply of those gifts and graces wherein they finde themselues most defectiue and rendring thankes vnto God for those peculiar benefits and blessings which in a speciall manner he hath conferred vpon them §. Sect. 3 Of the extraordinary prayers vpon euery good occasion But it is not enough that we vse daily these set solemne and ordinary prayers but we must as our Sauiour inioyneth vs Pray alwayes and as the Luk. 18. 1. 1. Thes 5. 17. Vers 18. Apostle speaketh continually and without ceasing That is we must be ready to pray so often as God shall giue vs any occasion or as the Apostle speaketh in euery thing that is crauing Gods blessing when we vndertake any businesse and praysing his name for his gracious assistance whereby we haue beene inabled to atchieue it crauing his protection at the approching of any danger and his helpe and strength for the ouercomming of any difficulty which affronteth vs in our way In a word we must pray in season that is at our ordinary times and vpon common occasions and out of season that is extraordinarily when any speciall and new occasion offereth it selfe vnto vs. Vnto which prayers there is not required that we should vse our voyce or gestures of the body which are vsed in set prayers or that we should in any continued or long speach of the soule vnto God expresse our selues in all the parts of prayer but onely that we vse sudden and short eiaculations lifting vp our hearts vnto God and as it were darting vnto the Throne of grace our feruent desires which we may doe without being discerned in the middest of a crowd and without any distraction from our ordinary affaires And thus Nehemiah prayed vnto Nehem. 2. 4. God in the presence of an heathenish King for good successe in his suite Moses in the middest of the Armie for helpe and deliuerance when Exod. 14. 15. as they were pursued by the Egyptians And our Sauiour Christ himselfe at the graue of Lazarus And thus are we to pray continually and John 11. 38 41. without ceasing either in our set and solemne prayers or these short expressions of our hearts desires in all companies vpon all occasions and at all times not onely in the day time but euen in the night also either rising with Dauid to praise God when our hearts are rauished with the ioyfull apprehension of some extraordinary benefits according to that At Psal 119. 62. midnight will I rise to giue thankes vnto thee because of thy righteous Iudgements or with the Church in the Lamentations to craue helpe and deliuerance when we lie vnder the waight of some grieuous afflictions Arise saith she cry out in the night in the beginning of the watches powre out thine Lam. 2. 19. heart like water before the face of the Lord c. And this if wee doe our prayer will be more feruent and effectuall our senses and soules being sequestred from worldly affaires and not incumbred and interrupted in these holy exercises with any earthly distractions Or at ordinary times and vpon vsuall occasions lifting and raising vp our hearts and minds vnto God when we wake out of our sleepe praysing him for all his mercies and goodnesse and namely for the rest which he hath giuen vs and desiring the continuance of his loue and fauour with all the signes and testimonies of it But heere our chiefe care must bee that by this continuall custome and daily practice we doe not grow to a lesse esteeme of this high and holy duty that our hearts be not negligent and carelesse in the performance of it and so our prayers become cold and formall and performed more for custome then for conscience but that wee pray with our whole hearts in zeale and feruency of Spirit accounting it the highest priuiledge in the world that we haue daily and continually such sweete entercourse and communion with God and such free accesse vnto the Throne of grace at all times and vpon all occasions to make our suites and requests knowne vnto our Soueraigne King and gracious Father with assurance to haue them heard and granted The which must inflame our deuotion and zeale and cause vs to powre forth our hearts vnto God without which the prayer of the lips wanting the fire of zeale and deuotion will become as the Wise man speaketh the sacrifice of fooles And Eccl. 5. 1. therefore we must with Dauid powre out our soules vnto God and with the Psal 42. 4. afflicted Church lift vp our hearts with our hands vnto the Lord of heauen or else we can haue no assurance to be heard seeing these onely who thus doe Lam. 3. 41. haue the promise according to that of the Psalmist The Lord is nigh vnto Psal 145. 18. Esa 29. 13. all them that call vpon him to all that call vpon him in truth And if we would haue the sacrifice of our prayers accepted of God we must not only offer vnto him our outward members and parts but wash also our inwards our Leuit. 1. 13. hearts and affections and so offer our selues as a whole burnt offering vnto God And whilst we stretch out our hands our hearts also must be inlarged Psal 143. 6. with thirsting desires after the liuing waters and springs of Gods gifts and graces like vnto the thirsty land §. Sect. 4 Diuers motiues vnto the daily exercise of prayer Vnto which daily and continuall prayers with this zeale and feruency of Spirit we may be moued first if we consider that we stand in such Act. 17. 28. neede of Gods continuall helpe and assistance that wee cannot subsist without it the least minute for in him we liue and mooue and haue our being Secondly that we stand daily and continually in want of some gift and grace of God and of all of them in some measure and degree and also of some one or other of Gods temporall benefits or at least of the right and holy vse of them And therefore seeing our wants are continuall and God hath appointed prayer as the hand of the soule to be thrust into his rich Treasury of all grace and goodnesse for a continuall supply
for a malefactour vvho is suing vnto his Prince for a pardon that concernes his life to turne from him in the middest of his speech and to hearken vnto the motions of his lewd companions solliciting him to returne to his former courses or for a child who being suing vnto his father for his inheritance and by him imployed about writing and sealing his Euidences doth leaue all this waighty businesse and runneth away with his play-fellowes to hunt after Butterflies Finally let vs meditate on that griefe and discontentment which followeth those prayers which are made with these distractions and how with sorrow and late repentance vvee vvish that vvhat vvee haue done had beene done othervvise and contrarivvise of the ioy and comfort vvhich accompanieth and vvaiteth vpon the vvell-performance of these holy duties out of the assurance that they giue vs of Gods loue of the dvvelling of his Spirit in our hearts vvhich hath thus helped our infirmities and that our prayers being acceptable vnto God are surely granted and then thinke vvith our selues that it vvill not stand vvith our vvisedome to gaine all this griefe and lose all this comfort and ioy because vvee vvould not repell these vvorldly thoughts and distractions nor so much as force them to a short absence vvhen as vvithin lesse then the lesser part of an houre our hearts and they might lavvfully meete together §. Sect. 3 That we must pray with our vnderstandings And these are the things generally required that our prayers vnto God may be the speech of the soule now wee are to speake more specially of 1. Cor. 14. 15. 1. Chro. 28. 29. those things which are required hereunto both in our minds and hearts In our minds it is required that we pray with vnderstanding vnto which knowledge is necessary both of the true God vnto whom we pray and of his will reuealed in his Word according vnto which wee are to frame our prayers Wee must know God in his owne nature and persons and in his Sonne Iesus Christ in whom onely wee can know him aright Iohn 17. 3. 1. 18. Matth. 11. 27. Esa 65. 24. Dan. 9. 23. Psal 65. 2. Wee must know him in himselfe and in his sauing attributes towards vs as that hee is a God all-sufficient most mercifull bountifull and gracious and our most louing Father in Iesus Christ who listeneth vnto our suites before wee make them a God that heareth prayers and is more ready to giue then wee to aske Secondly wee must haue knowledge of Gods reuealed will which ought to be the rule of all our suites from which if wee swerue we shall erre in our owne inuentions and Rom. 8. 26 27. aske we know not what We shall not pray in the Spirit which teacheth vs to pray according to the will of God and wanting this guide and not knowing of our selues how to pray as wee ought wee shall aske things hurtfull as well as profitable and such as tend rather to the satisfying our carnall lusts then the furthering of our eternall saluation We shall aske Iam. 4. 2 3. amisse and so obtaine nothing at Gods hands seeing though we like foolish children aske things euill and hurtfull yet our heauenly Father onely Matth. 7. 11. wise knoweth to giue good things alone vnto his children that aske him neither hath he made any promise at large that he will grant whatsoeuer we aske which because through our ignorance wee are apt to aske that which is euill as well as that which is good would be in this case a threatning 1. Iob. 5. 14. rather then a promise but that our suites shall be heard if we pray according to his will §. Sect. 4 That we must pray in faith Secondly it is required that we pray in faith for we cannot come vnto God before we beleeue that God is and as the Apostle speaketh How shall Heb. 11. 6. we call vpon God in whom we haue not beleeued seeing no man is willing to pray vnlesse it be for forme and fashion sake but he who is perswaded that God will be gracious vnto him and giue eare vnto his requests Secondly without faith our persons are not accepted of God and they can no otherwise be accepted but in Christ nor we be in Christ but by faith and consequently our actions cannot please him when our persons doe not yea being tainted with our corruptions they are turned into sinne Thirdly Rom. 14. 23. we can haue no accesse vnto God but through Christ our Mediatour being naturally dead in sinne and the children of wrath as well as others Eph. 2. 18. neither haue we any interest in Christ till by a liuely faith we be ingrafted into him Fourthly without faith we haue no hope to be heard seeing the prayer of the faithfull man onely auaileth with God as the Apostle speaketh and as we beleeue so it shal be vnto vs. For we haue no assurance but from Jam. 5. 16. Gods promises which are alwayes made vpon the condition of faith bringing foorth the fruits of vnfained repentance In all which respects it is most necessary that we ioyne faith with our prayers and first a iustifying faith which applieth vnto vs in generall the promises of the Gospell Christ Iesus and all his benefits and assureth vs of the remission of our sinnes of reconciliation with God and that both our prayers and persons are accepted of him whereby wee are imboldened to approch vnto the Throne of grace that we may obtaine mercy and finde grace to helpe in time of Heb. 4. 16. 10. 22. neede And secondly some more speciall acts and branches of this faith which perswade in particular 1. That our prayers in their seuerall parts are agreeable vnto Gods will and Word that the things we pray for be good and lawfull tending to the aduancement of Gods glory and our owne saluation and such as the Lord hath promised to bestow vpon vs. Secondly that thus praying according to Gods will he will heare vs graciously and grant vnto vs euen those particular blessings and benefits which wee haue Mat. 7. 7. Ioh. 16. 23. craued and God hath promised to bestow vpon vs namely in that manner which he hath promised to giue them that is when we begge spirituall graces and heauenly glory which God hath absolutely promised without any condition in some degree as in his wisedome hee seeth fitting for vs we must accordingly absolutely beleeue that we shall receiue them but when we craue temporall benefits which God hath promised conditionally so farre foorth as they will stand with his glory and our spirituall good and euerlasting saluation we must beleeue that wee shall obtaine them so farre foorth as they will stand with these conditions And thus in both kinds we must pray in faith and as much as in vs lyeth banish wauering and doubting for he that wauereth is like a waue of the sea 1. Tim. 2. 8. Iam. 1.
publike seruice out of our great plenty either for the better effecting of it or for the easing of those who by reason of their weake estates are not so able as wee to beare the burthen The latter by exercising our bounty and Christian charity in almes-deeds and in doing the works of mercy feeding the hungry clothing the naked visiting and relieuing the poore that are sicke and imprisoned To which end let vs consider that God hath giuen vnto vs our plenty and greater store not as vnto absolute Lords to spend it how we list but as vnto Stewards for the good also of our fellow seruants who shall be called vnto account if we haue beene faithfull in thus imploying them and haue giuen to euery one in the houshold their due portion that where God hath giuen much there hee will also require much and that they who by his bounty haue much goods and exceede in riches doe also much good and as the Apostle speaketh Be rich in good workes ready to 1. Tim. 6. 17 18 19. distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Finally let vs consider that they are not so much to bee valued in their owne excellency or the present profit which they bring vnto vs seeing these commodities haue so many discommodities that it is hard to say whether exceede but as they are the great instruments of well-doing and as it were spacious fields in which our bounty and charity are not confined in narrow limits but may take large liberty to walke abroad and to exercise themselues vnto full contentment Whereby as wee are inabled to doe good vnto many so most of all to our selues seeing for the present wee purchase of them their best iewels at low rates euen their loue hearts and feruent prayers for some poore pittance of earthly trifles and for the time to come the Lord will infinitely reward of his meere grace and large bounty these gifts of ours which hee hath first giuen vs as though wee were not Stewards but Owners and in our owne right had bestowed them not so much vpon the poore as vpon Iesus Christ himselfe as he will before the Saints and Angels professe at the day of Iudgement Mat. 25. 34. The which excellent dutie is so necessary vnto the exercise of a godly life and is so much neglected in this cold and vncharitable age not onely amongst gripple and greedy worldlings who are ready rather to strip the poore then to clothe them and to pull the meate out of their mouthes by depriuing them through oppression of their meanes then to feed and nourish them but euen among professors of Religion who seeming to make conscience of religious duties are notwithstanding exceeding cold in their deuotion and charity that I would much more fully and effectually haue insisted vpon and pressed it had I not already published a full Treatise of this argument §. Sect. 3 Three other Cautions to be obserued for the right vse of prosperity Fifthly vnto the right vse of prosperity and temporall benefits there is required that wee vse them as pilgrims and strangers and not as Citizens of the world for so Gods Saints haue alwaies acknowledged themselues Gen. 47. 9. Psal 39. 12 Heb. 11. 9 13. 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1 2. and that they had heere no continuing city but sought one to come The consideration whereof must weane our hearts and affections from the immoderate loue of the world earthly vanities and cause vs to fix them on heauen and heauenly things which is our country and place of residence to fight against our carnall lusts which fight against our soules and to contemne and cast away whatsoeuer becommeth an hindrance in our iourney towards our heauenly home And seeing wee are Citizens of heauen wee must haue our conuersation there seeking those things which are aboue and not those which are beneath and thinke that nothing more doth misbeseeme vs then that being the children of God heires apparent to his heauenly Kingdome wee should like base slaues spend our time and strength in the diuels drudgerie and in toyling in the workes of darknesse and seruitude of sin for the contemptible wages of earthly vanities Sixthly we must vse them not as durable and permanent riches and inheritances but as things momentany and mutable which are ready daily and hourely to leaue vs and wee them And therefore our best course will bee to vse so these flitting vanities as that they may further our assurance of our heauenly patrimonie which is permanent and euerlasting and as our Sauiour counsaileth vs to make vs friends of the Mammon of iniquitie by vsing them as helpes and instruments to further vs in the workes of Luke 16. 9. mercy that when they are taken from vs and wee from them wee may bee receiued into heauenly habitations Finally if wee would rightly vse our prosperity and temporall blessings wee must not suffer our mindes and hearts to rest vpon them but vse them onely as steps whereby wee may mount vp aloft in heauenly meditations and desires As when wee see any beautie or excellencie in the creatures to thinke how infinitely they exceede in the Creator from whom they haue them when wee are ready with the Queene of Sheba to thinke our selues happie in hearing the wisedome of an earthly Salomon to raise our mindes higher and to thinke on their happinesse who attaine vnto the vision and fruition of God and heare with rauishing admiration his all-knowing and infinite wisedome When we are delighted with the society of Gods Saints in earth who like our selues are full of imperfections to take occasion hereby of meditating of that felicity wee shall haue in our heauenly fellowship when both they and wee shall bee perfected in loue and louelynesse When wee take pleasure in our earthly prosperity honours and riches mixed with many miseries and are but Gods common gifts which he giueth in as great plenty to his slaues as to his sonnes to his enemies as well as vnto his friends nor to rest in these worldly delights and to say with Peter in another case It is good being here but raise our mindes and hearts by these occasions to an higher pitch thinking how incomparably greater our ioy shall be when we shall attaine vnto the full fruition of our heauenly happinesse which shall not be embittered with any miserie and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted And so shall we not dote in our worldly and carnall loue nor haue our minds and hearts caught and intangled in this birdlime of worldly vanities but vse them onely for present necessity and refreshing that so wee may againe like Eagles leaue the earth and mount aloft in heauenly meditations and desires §.
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
Christian duties §. Sect. 2 Diuers reasons which may moue vs to diligence First because God requireth it And thus we see what diligence and labour wee are to vse in leading a godly life Let vs now consider of the reasons and motiues which may Deut. 6. 17. Psal 119. 4. Ezra 7. 23. perswade vs hereunto And first this diligence must bee vsed in the duties of Gods seruice because God requireth it at our hands You shall diligently keepe the Commandements of the Lord your God and his testimonies and Statutes which he hath commanded thee Of which Commandement Dauid taketh notice Thou hast saith he commanded vs to keepe thy precepts diligently And Ezra like a good Gouernour backeth it with all his authority Whatsoeuer is commanded by the God of heauen let it be diligently done c. Vnto this diligence the Apostle exhorteth in whatsoeuer office or duty we vndertake Rom. 12. 6 7 8. and contrariwise disswadeth from being slothfull in any busines vers 11. especially in the seruice of God vnto which hee requireth feruency of spirit More especially this diligence is required in all good meanes whereby we may be inriched with all vertue and sauing grace So the Apostle Peter Giuing all diligence adde to your faith vertue and to vertue knowledge 2. Pet. 1. 5. vers 10. c. and in getting thereby assurance of our saluation Giue diligence to make your calling and Election sure And aboue all in the religious duties of Gods seruice according to that of our Sauiour Take you heed watch Mark 13. 33. and pray And of his holy Apostle Pray continually in euery thing giue 1. Thes 5. 17. 18. 1. Cor. 15. 10. thankes and againe Continue in prayer and watch in the same with thankesgiuing Of which laborious diligence and vnwearied industry we haue them for examples of their owne precepts For not onely in the painfull labours of his Apostolike ministery this holy Apostle exceeded all the rest but also in attaining vnto spirituall graces and in the exercise of a godly life For forgetting those which were behind hee reached forth vnto Phil. 3. 13. 14. those things which were before and pressed towards the marke for the price of the high calling of God in Iesus Christ But aboue all examples of this diligence is that of our Sauiour Christ whose time was wholly imployed in the duties of Gods seruice spending the day in preaching and working miracles and the night in praying yea with such vnwearied diligence he performed these functions of his office that the wearinesse of his trauell could make him weary of these workes Yea hee preferred the doing of these duties before the satisfying of his hunger and esteemed it as his meate and drinke to doe the workes of him that sent him Now as God requireth Ioh. 4. 34. this diligence and paines in all duties of his seruice so doth hee much approue it wheresoeuer he finds it As in the Angell of the Church of Ephesus I know thy workes and thy labour and thy patience And in the Apoc. 2. 2. seruant who had well imployed his Masters Talents Well done good and Math. 25. 21 26 faithfull seruant c. So doth he much abhorre sloth and negligence in his seruice as appeareth in his sharpe reproofe of the vnprofitable seruant who had hid his Lords Talent in a napkin Thou wicked and slothfull seruant c. branding him with the name of wickednesse because of his slothfulnesse and not because he had riotously mispent his Talent or spoyled his fellowes of those Talents which were committed vnto them but because through his idlenesse and negligence he had been vnprofitable to his Master § Sect. 3 Of the rewards promised to the diligent Secondly the manifold and great benefits wherewith the Lord rich in mercy towards all who diligently serue him will liberally reward their labours may serue as an effectuall reason to incite vs to this duty For wee cannot serue a more bountifull Master nor imploy our labours to better aduantage then in performing vnto him our duty with all diligence seeing he will suffer none of our paines to be spent in vaine but will proportion our wages according to the greatnesse of our worke In this life hee bestoweth vpon those who are diligent in the duties of his seruice not onely a large measure of his temporall benefits and his blessing vpon them whereby they become truly profitable for their vse according to those many and gracious promises which in his Law he hath made vnto Deut. 28. 1 2. c. them but also inricheth their soules with the treasures of his spirituall graces For we can be no more ready to vse the meanes then the Lord is to giue his blessing vpon them whereby they become effectuall vnto those ends for which we vse them Neither is hee euer in this kind wanting to any who are not through their negligence wanting vnto themselues In which regard that may be truly said of our spirituall estate which is spoken of our temporall He becommeth poore that dealeth with a slacke hand Prou. 10. 4. but the hand of the diligent maketh rich Hereby also we attaine vnto the assurance of our Election and effectuall calling which is no otherwise to be had then by this diligence in labouring after it as the Apostle implyeth in those words Brethren giue diligence to make your calling and election 2. Pet. 1. 10. sure and that we shall perseuere in the state of grace vnto saluation for if we giue all diligence in adding one grace and vertue vnto another the same Apostle assureth vs that we shall neuer fall And the Apostle in the Epistle to the Hebrewes remembring the workes of piety and mercy which had been performed by some of the faithfull desireth others to shew Heb. 6. 11 11. the same diligence to their full assurance of hope vnto the end and that they would not be slothfull but followers of them who through faith and patience inherited the promises §. Sect. 4 That this diligence in all Christian duties is in many respects most necessary Thirdly the necessity of this diligence in holy duties may mooue vs to imbrace and vse it For if in ciuill and worldly things no great matter is atchieued without paines and diligence how much lesse in spirituall and heauenly which are so high aboue our reach so excellent aboue all other things and so contrary to our corrupt nature and disposition And if no man can reasonably hope to attaine vnto riches of his owne purchase who gathereth with one hand and scattereth with the other or playeth the good husband at some times and at another neglecteth his businesse and wastfully mispendeth his time and substance nor vnto any great learning if he be slothfull and negligent in his studies or to get the glory of famous victories and glorious triumphs if hee lye idly in the Garison and neuer exercise himselfe in feats of armes
nor make any attempt against his enemies but all these things must be purchased and atchieued by labour and diligence then how shall wee thinke euer to inrich our soules with the vnvaluable treasures of Gods graces to attaine vnto that high and supernaturall learning which teacheth vnto vs the knowledge of God and of our selues our Sauiour Christ and his will and truth or to get the victory ouer the spirituall enemies of our saluation which shall be rewarded with a Crowne of glory and triumph seeing they are so many mighty and malicious if we doe not shake off all sloth and with all study and diligence vse all good meanes whereby wee may ouercome all difficulties and compasse these things so much to be desired and so hardly obtained Neither must we thinke it an easie matter to serue the Lord in the duties of a godly life and so slight it ouer as requiring no paines seeing they are things of such high excellency that they are farre aboue our naturall reach and seeing also wee cannot proceed in them but against the violent streames of mighty opposition For the spirituall enemies of our saluation are alwayes ready to stop and hinder vs in our course of Christianity and we wrestle not against flesh and blood but against Ephes 6. 9. principalities and powers and spirituall wickednesses in high places who vsing all diligence to worke our destruction by spoyling vs of all Gods graces and hindring vs from doing any Christian duty it behoueth vs with no lesse diligence to preuent their malice Our arch-enemy Satan neuer resteth but like a roring Lion rangeth still about seeking to deuoure vs and how 1. Pet. 5. 8. then doth it beseeme vs to stand continually vpon our gard and as the Apostle Peter exhorteth vs to watch and to be sober The world is euer forward to allure vs vnto wickednes by euill perswasions and bad examples or to thrust vs into it by threats and violent courses and what diligence then becommeth vs to vse in escaping these snares and preseruing our selues from falling in these tentations But especially our selues are greatest and most dangerous enemies vnto our selues nourishing in our owne bosome such natural corruptiō as maketh vs most auerse vnto all good duties and headlongly prone vnto all sins what diligence therefore should we vse in subduing the strength defeating the wiles of this secret traytor that lyeth still lurking in vs seeking all aduantages to hinder vs in all Christian exercises and to betray our soules as captiues vnto Satan by drawing them into sinne Through this corruption of nature wee are backward vnto all good duties and in our course of Christianity doe as it were row against the streame No longer can wee goe forward then we ply the oare with all diligence indeuor no sooner giue our selues to ease and remit our labor but we are carryed back againe with the wind and tide of our carnall corruptions We wrestle with a cruell monster our own sinful flesh against which we preuaile no longer then we squeeze and crush it with our spiritual gripes for no sooner do we surcease this holy violence against this corruptiō of our nature but it recouereth as it were a new life with increased strength againe setteth vpon vs putting vs to a second labour danger for the obtaining of the victory as we see in the example of Dauid who euen after that hee had well profited in the practice of mortification and gotten the victory ouer his sinfull corruptions by his earnest indeuours in this spirituall exercise intermitting for a while his wonted diligence and giuing himselfe to sloth and ease was shamefully foyled by his traiterous flesh and lamentably plunged into diuers fearfull sinnes Finally by reason of our fall that heauie curse which was denounced against the earth seazeth also vpon our soules which are barren in bearing any good fruits of holinesse and righteousnes and naturally bring forth nothing but the thornes and thistles of sinne and wickednesse vnlesse we spiritually manure them with all painfull diligence and make them more fertile and fruitfull with the sweat of our labours Neither can we expect any haruest of holy duties to spring out of such barren soyles vnlesse we doe well husband them and vse all diligence in tilling and breaking vp these fallow grounds in sowing them with the good seed of heauenly doctrine and in weeding out of them daily some vices and corruptions Againe this diligence is necessary for as if it bee remitted the strength of sinne continually increaseth so the graces of Gods Spirit in respect of the vigour of their operations do daily decrease and languish in vs. For as to the welfare of our bodies it is necessarily required that they be nourished and sustained by the same elements whereof they were first composed which being but a while neglected the spirits languish the strength is abated and the whole body is infeebled and fainteth so also is it no lesse necessary that we vse all diligence in nourishing Gods spirituall graces in vs by the same meanes whereby they were begun in vs as the Word Sacraments Prayer and the rest for if wee doe not giue them continually this spirituall refection and refreshing they will soone abate of their strength wax faint and languish Neither are these graces connaturall with vs or like plants thriuing and well-liking euen when they are neglected in their owne soyle but like trees transplanted out of hot countries into ours as suppose the Orange Lemon tree or such like which need much tending watring in the Summer couering and keeping warme in the Winter that what is wanting in nature may be supplied with art and diligence They are like fire burning not in its owne element or in combustible matter where it needs not labour to continue it but in greene wood which is ready euery hand-while to goe out till it be thorowly kindled vnlesse we diligently blow it and take great paines to make it burne Whereof it is that the Apostle vsing this metaphor exhorteth Timothy to stirre vp and relieue Gods gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. graces in him as it were by blowing the fire which otherwise would decay and languish in him Finally the necessity of this diligence heereby appeareth in that without it we can neither escape Gods curse nor attaine vnto blessednesse For he is accursed of God not onely who is diligent in the seruice of the diuell but also who is negligent in the duties of his seruice seeming like Meroz in a cold neutrality to take neither part and not Judg. 5. 23. he alone who contemneth or omitteth the workes of God but hee also who doth them negligently In which number are our ciuill worldlings Jer. 48. 10. who contenting themselues with their morall honesty iust dealing and keeping their word doe either wholly neglect the religious duties of Gods seruice further then the Law compelleth them or else performe
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
finall farewell to all grace and goodnesse 1. Cor. 6. 14. §. Sect. 3 The 3. meanes is to consider that we can no otherwise be accepted and approued of God The third meanes of perseuerance is to consider that there is no other way to be approued of God either in our persons or actions For Heb. 10. 38. though our workes make neuer so glorious a shew in the sight of men and our first beginnings and proceedings seeme most excellent and giue great contentment both vnto our selues and all others yet if we continue not vnto the end the Lord will take no delight either in vs or them according to that of the Apostle If any man draw backe my soule shall take no pleasure in him Fourthly let vs remember that our begun and continued righteousnesse will not at all profit vs if wee desist in our course and returne againe to our former wicked wayes For so the Lord hath plainly said That the righteousnesse of the righteous shall not deliuer him in the day of Ezek. 33. 12. his transgression and for the wickednesse of the wicked he shall not fall thereby in the day that he turneth from his wickednesse neither shall the righteous bee able to liue for his righteousnesse in the day that he sinneth c. And therefore as the sinner hath no cause to goe on in his sinne despairing of pardon so Nec sanctus ergo securus esse debet quandiu in huius vitae agone versatur nec desperare peccator c. Hier. ad Celantiam the righteous hath no reason to desist in his righteousnesse presuming of reward for that which he hath done already The fift meanes is to consider that if wee perseuere not in the profession and practice of true godlinesse all our former labour will not onely be spent in vaine but also to our great losse seeing we shall be in farre worse case after our apostasie then we were before we made any profession of Religion For Satan hauing bin once beaten out of possession vpon his returne taketh surer hold as our Sauiour speakes One euil spirit taketh with him seuen other worse then himselfe Mat. 12. 44 45. and reenter and dwell there the last state of that man is worse then the first So the Apostle Peter telleth vs that it had bin better for apostates not to haue 2. Pet 2. 20 21. Heb. 6. 4. 10. 26. knowne the way of righteousnesse then after they haue knowne it to turne from it like the Dog to his vomit and the Sow being washed to her wallowing in the mire The sixth meanes is to haue alwayes in our remembrance the fearefull punishments which are inflicted vpon Apostates both in this life and the life to come For the backslider in heart shall bee filled with his owne wayes and a Pro. 14. 14. 1. 31. good man who perseuereth in his integrity shall be satisfied from himselfe More especially he that forsaketh God and the wayes of his Commandements the Lord will forsake him giue him ouer vnto himselfe to go on in his owne sinfull courses to his euerlasting perdition and destruction according to that of Dauid to his sonne Salomon If thou forsake him he will 1. Chro. 28. 9. cast thee off for euer And that of Azariah to Asa The Lord is with you 2. Chro. 15. 2. while you be with him and if yee seeke him he will be found of you but if you forsake him hee will forsake you So the Lord threatneth to stretch out his Zeph. 1. 4 6. Luk. 17. 32. hand and to cut off them that were turned backe from him and those who had not sought him nor inquired after him In the life to come Apostates shall be depriued of heauenly happinesse for he only that indureth to the end shall be Mat. 24. 13. saued And he that putteth his hand to the plough and looketh backe shall not be Luk. 9. 62. thought fit for the Kingdome of God Yea they shall not only lose these heauenly ioyes but also haue their portion in hellish torments For they that Heb. 10. 26 27. sinne willingly after they haue receiued the knowledge of the truth and perseuere in their sinnes without repentance there remaineth vnto them no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation which shall deuoure the aduersaries as the Apostle speaketh §. Sect. 4 The last means of perseuerance is Prayer Lastly if we would perseuere in the duties of a godly life vnto saluation we must remember that it is not a thing in our owne power but the free gift of God and therefore if we would haue it we must continually beg it at his hands by feruent and effectuall prayer For as it is he alone that giueth vnto vs the spirituall life of Grace who were naturally dead in trespasses and sinnes so it is he onely that can preserue vs in it And if he openeth Psal 104. 18 19. his gracious hand we shall be nourished and filled with all good but if hee hideth his face from vs wee shall presently be troubled and perish in our former state of sinne and infidelity It is he that worketh in vs both to will and Phil. 2. 13. 4. 13. to doe of his good pleasure and wee who are able to doe nothing of our selues are inabled to doe all things through Christ which strengtheneth vs. It is hee that beginneth the good worke of grace in vs and hee onely can performe and finish it vntill the day of Iesus Christ It is he alone Phil. 1. 6. that is able to keepe vs from falling as the Apostle Iude speaketh and to preserue Iude v. 24. vs faultlesse before the presence of his glory with exceeding ioy We can no more walke in our owne strength in the wayes of godlinesse then Peter could vpon the waters but it is the power of Christs Word that supporteth vs and keepeth vs from sinking and his gracious promises of his helpe and assistance by which we are stayed It is not our apprehending him but his apprehending vs and holding vs in his hand that preserueth Phil. 3. 12. Esa 41. 13. vs from falling for our weake and childish hold would soone faile though we cling vnto him by a liuely faith if he tooke not surer hold of vs and as it were carried vs like a louing Father in the armes of his prouidence Neither doe we chiefly perseuere because wee are faithfull vnto God but because he is faithfull vnto vs and will stablish and keepe vs from all euill Our 2. Thes 3. 3. 1. Cor. 1. 9. 1. Thes 5. 24. Mat. 28. 18. Iob. 10. 28 29. owne strength would not stay vs from being forcibly carried away with the violent tentations of our spirituall enemies but it is our Sauiour Christ that keepeth vs who hauing receiued from his Father all power in heauen and earth is stronger then all
vs and them but let vs propound the getting of Christ as the maine scope of them all that so being vnited vnto him we and our duties may in him be accepted before God and receiue a rich reward by vertue of his merits and perfect obedience §. Sect. 4 The third rule respecting the Spirit of God dwelling in vs. The third rule respecteth the holy Spirit of God dwelling in vs namely that seeing we cannot of our selues pray or heare or reade or meditate Rom. 8. 15 26. or else performe any other Christian and holy duties but as this Spirit helpeth our infirmities and giueth vs power to bring them to some good effect therefore stopping our eares to carnall disputes and shaking off the yoke of naturall corrupted reason we must in the performing of all the duties of a godly life giue our selues ouer to be gouerned and guided by it both in respect of the matter manner and time of doing them And when wee heare the voyce of the Spirit secretly whispering in our hearts like the voyce of one standing behind vs saying This is the way walke thou Esa 30. 21. in it when thou turnest to the right hand or to the left we are to be directed by it And when it putteth into our mindes any good motions or inciteth vs vnto any holy duties as praying hearing reading meditating renewing of our repentance or doing the workes of mercy and such like wee must not quench the Spirit by checking these motions nor by delaying and 1. Thes 5. 19. putting them off to another time but vndertake them presently and labour to bring them to good effect whilest it offereth vnto vs its helpe and assistance without which of our selues wee are able to doe nothing that is good Let vs not grieue the good Spirit of God dwelling in vs whereby wee are Ephes 4. 30. sealed to saluation by refusing his gouernment as the Israelites dealt with Samuel notwithstanding it is so profitable vnto vs pulling as it were his 1. Sam. 12. Scepter out of his hand and saying vnto him as those Rebels to Christ This man shall not raigne ouer vs but like obedient subiects let vs submit Luk. 19. 14. our selues in all things to be ruled by it and when wee discerne that the motions which are put into our minds are his as wee may easily know them from all others both by their holinesse resembling their Author and their agreement with the voyce of the Spirit in the holy Scriptures let vs 2. Tim. 1. 6. not onely yeeld vnto them but also giue them the best entertainment nourishing and cherishing them when they seeme weake and inciting and re-inliuing them when as they begin to languish and dye in vs by meditation prayer reading and other such like religious exercises Let vs open the doore of our hearts when he knocketh and giue kind entertainment Apoc. 3. 20. to this holy Ghest who bringeth his cheere with him and will feast vs with a delicate banquet of spirituall graces But especially when he visiteth vs after an especiall extraordinary manner and giueth more euident signes of his presence then at other times by working more powerfully good motions in vs kindling our zeale and inlarging our hearts with the loue of God and the duties of his seruice then are we not by sloth to let slip so good an opportunity of inriching our soules with sauing graces but we must as we vse to say strike whilest the iron is hot and reape our haruest whilest this Sun-shine continueth we must set vp all our sailes whilest this faire gale of wind lasteth and so wee shall in a shorter time make a farre greater progresse in our course of godlinesse then in many moneths when being left by the Spirit in respect of this extraordinary efficacie and operation we shall be becalmed and haue neither will nor power to goe forward When hee offereth himselfe in an vnusuall manner vnto vs in our trauelling of the spirituall iourney as the Angell to Iacob wee must take fast hold of him not suffering him to depart before he hath giuen vs an extraordinary blessing And when hee mooueth our hearts as the Angell the Poole of Bethesda and by his speciall presence infuseth into them more then wonted vertue let vs not suffer so good an opportunity to passe without making of it some spirituall aduantage for the curing of our sores and sicknesses of sinnes and the confirming and increasing of our health and strength in our inner man §. Sect. 5 That we often renew the Couenant of grace between God and vs. The rules which respect the subordinate causes and helpes whereby we are inabled to performe the duties of a godly life are diuers The first that we often renew the couenant of grace betweene God and vs by renewing the condition of it on our part faith and repentance In which exercise as we are to renew our sorrow for all our sinnes and those aboue the rest which we haue most often committed and thereby most offended and dishonoured God so especially for those sinnes and corruptions which haue most disabled vs vnto the duties of a godly life and haue plunged vs into the contrary wickednesse whereby we haue serued sinne and Satan As our negligence and want of zeale and holy care to glorifie God by the light of our Christian conuersation and bringing forth the fruits of new obedience and adorning our profession by our holy conuersation whereby contrariwise we haue caused Gods holy Name to be blasphemed and our Christian profession to be slandered and euill spoken of as though it were the cause of all our inormities Our security and hardnesse of heart whereby we haue made no good vse either of Gods Word or workes his mercies or iudgements to be drawne by them to repentance and made more diligent in the duties of his seruice but putting the euill day farre Math. 24. 48. from vs haue taken occasion thereby with the euill seruant to be slothfull and negligent in all good duties and to take liberty in running licentious courses loathing the meanes whereby we should haue bin wakened and rowzed vp out of this spirituall lethargie Our cowardize and slothfulnes in making warre against our flesh and fleshly lusts whereby they haue often gotten to such an head strength and height of rebellion that they haue preuailed and haue shamefully foyled the spirituall part and led vs captiue vnto sinne Our negligence in preuenting the occasions and withstanding the first motions and beginnings of sinne and our want of care in banishing out of our minds and hearts the desires and concupiscence of the flesh when they were first suggested vnto vs whereof it hath come to passe that suffering them to rest in vs wee haue been allured and tick led with carnall delight in thinking of them which hath drawne vs from our former sincerity and moued vs to like and approue them to consent vnto and produce them
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties whē wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
delight in vs. Secondly we must heare it not as the word of man but as it is the Word of God by which wee shall one day bee iustified or condemned Thirdly wee must hunger after the sincere milke of Gods 2 Cor. 5. 20. Luk. 10. 16. 1. Pet. 2. 1 2. Word without the mixture of humane traditions carnall eloquence and worldly wisedome that we may grow vp thereby Fourthly wee are to heare with all attention hauing our eyes fastened vpon the Teacher and hanging vpon his lips as the child vpon the mothers brest like the hearers Luk. 4 20. and 19. 48. Nehem. 8. 3. Act. 20. 7. of our Sauiour Christ to which end wee must carefully banish all worldly cogitations and wandring thoughts and also all drowzinesse and sleepinesse seeing we would not so heare our equals and much lesse our superiours Fifthly we must heare with alacrity and cheerfulnesse and shake off all dulnesse and carnall wearinesse which makes no part of the Sermon pleasing but the conclusion onely Sixthly wee must heare with all due reuerence the Word as being the Word of God and not of man as from him and before him in whose presence the hils and mountaines shake and tremble Seuenthly with all humility submitting our selues vnto it as vnto the Scepter of Gods Kingdome to bee ruled and directed instructed and reproued by it and not rebell against Gods holy ordinance and repine and rage against our Teachers when they touch our consciences to the quicke and sharpely reproâ—e vs for our sinnes Lastly we must heare the Word with faith and a good conscience giuing credit Heb. 4. 2. vnto all the parts of it as well threatnings as promises and applying all to our owne vse with an earnest desire to profit by it and to lay it vp in the closet of our hearts that we may not be forgetfull hearers and like leaking Heb. 2. 1. and riuen vessels that will hold nothing §. Sect. 3 Of duties to be performed after the hearing of the Word After the hearing of the Word two duties are to be performed The first is that publikely in the Church we ioyne with the Minister in giuing praise and thankes vnto God for his mercy towards vs in feeding our soules with the bread of life and for the liberty he hath giuen vs to come in peace and safety into his holy Assemblies to heare vs speake vnto him in our prayers and to speake vnto vs by his Minister and Ambassadour and that priuately at home at least in some short manner wee renew our thankesgiuing and desire the Lord to write that which we haue heard in our hearts by the finger of his Spirit and to make it effectuall for the inriching of our hearts with sauing grace and the strengthening of vs to all holy duties And if our memory ability and gifts will serue it is profitable for vs and acceptable to God if we can frame our prayer according to that which we haue heard confessing those sinnes which haue been reproued bewailing those wants which haue been discouered desiring those graces which haue been commended vnto vs or praising God if we already haue them and desiring grace and spirituall strength that we may performe those duties vnto which wee haue been perswaded and exhorted The second duty is that we lay vp that which we haue heard in our hearts and memories that we may practise them in our liues For as it is not enough to haue good seed sowne in our grounds if wee doe not couer it that it may take root but let the fowles of heauen take it away nor to feed vpon wholesome meate vnlesse we retaine it in our stomackes that it may be digested and like good nourishment applied to all the parts of the body so it will little auaile vs to heare many Sermons and neuer thinke more of them after we are gone out of the Church and to receiue this spirituall food with greedy appetites if we keepe it not but presently cast it vp againe out of hearts surfetted with worldly cares and clogged and cloyed with the grosse humours of our sinfull lusts The which as I am perswaded is one chiefe cause why the most euen amongst diligent hearers haue after so long inioying the light of the Gospell so little profited either in knowledge or holy practice namely because they haue been so carelesse in keeping what they haue heard and haue put this spiritual treasure into broken bags and this precious liquor into riuen vessels Now the meanes to retaine and imprint the things which we haue heard in our hearts and memories is first to loue regard and set our hearts vpon them for euen old men as we say who are weakest in memory doe yet retaine those things which they most affect The second is that wee heare the Word with diligent attention obseruing the method of the Teacher and how he proceedeth from poynt to poynt fastening the former poynt in our mindes by casting our eye backe vnto it when as hee is leauing of it and proceeding to another For as it is not possible that the fault of the first concoction should be amended in the second seeing euery part and faculty is wholly taken vp about its owne proper worke so is it no more possible that we should remember that which wee neuer minded or that the memory should bring forth that which the vnderstanding neglected to lay vp by due attention and obseruation And therefore the Apostle telleth vs that we ought to giue the more earnest heed to the things wee heare Heb. 2. 1. lest at any time we should let them slip Thirdly this may make vs rub our memories and make vs carefull to imprint in them the things which wee heare if we consider that our diligent hearing of the Word will not make vs happy vnlesse we also retaine it in our memories and practise it in our liues for so the Apostle Iames saith that if we looke into the perfect Law of Iam. 1. 25. liberty and continue therein being not forgetfull hearers but doers of the worke we shall be blessed in our deed And the Apostle Paul limiteth the promise of saluation made vnto the preaching and hearing of the Word to the condition of retaining it in our memories I declare saith hee vnto you the 1. Cor. 15. 1 2. Gospell which I preached and ye receiued by which also ye are saued if you keepe in memory that which I preached vnto you Fourthly wee must vnto our hearing adde meditation which is a notable meanes of imprinting it in our hearts and memories Fifthly wee must conferre with others that they may helpe vs where we are wanting and we them where they haue failed Sixthly Gouernours of families may helpe themselues and those which are committed to their charge for the better vnderstanding and remembring of what they haue heard by repeating the chiefe poynts of the Sermon after they are come home by strength of their memory or
and Christs all-sufficient merits the gracious and indefinite promises of the Gospell and the truth and omnipotencie of God whereby he is willing and able to performe them vpon Gods Commandement inioyning vs to beleeue and his bounty and goodnesse in giuing his Word and Sacraments made effectuall by his Spirit whereby he inableth vs to doe that which he commandeth Wee renew vpon this occasion our repentance also by bewailing our sinnes past and strengthening our resolution to leaue and forsake them for the time to come and to serue God in the contrary duties of holinesse and righteousnesse And seeing our great wants and imperfections in all Gods graces and Christian duties we promise and vow in our selues and vnto God that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection So likewise after the receiuing of this Sacrament wee take occasion to examine our selues how we haue profited and increased in spirituall strength and growth of grace by being feasted at the Lords Table with this food of our soules and being mindfull of our promises made before we come to the Lords Table we become more diligent in vsing the meanes whereby Gods graces may be perfited in vs and we strengthened vnto all good duties And that we may not appeare to be Couenant-breakers with God and to haue receiued his grace in vaine we are made more carefull and conscionable in looking to all our wayes for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken and practizing those duties which we haue heretofore neglected and so to carry our selues in the whole course of our liues that we may at all times and in all things please the Lord whom we haue found and felt so gracious vnto vs. In all which respects who doth not plainly see that the often resorting to the Lords Table if we come vnto it duely prepared is a most effectuall meanes to inrich vs with all Gods graces and to strengthen vs vnto all good duties of a godly life And therefore they are most iniurious vnto their owne soules who seldome come to this spirituall feast and take euery slight occasion of defrauding them of their due food seeing heereby they make them droope in their spirituall life to languish and waxe faint in all sauing grace and to become vtterly both vnable and vnwilling to performe vnto God any sincere and cheerefull seruice CAP. VIII Of the third publike meanes of a godly life which is Prayer §. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces THe third meanes whereby we may be inriched with all sauing grace and strengthened vnto all the duties of a godly life is Prayer Of which I shall not need to say much in this place hauing before intreated of it at large Onely it shall suffice to shew that it is a singular meanes ordained of God for the obtaining of grace and strength to serue God in all Christian duties For of our selues we haue no ability vnto any thing that is good no not so much as to thinke a good thought or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13. a good desire but whatsoeuer we haue in this kind it is the gift of God according to that What hast thou that thou hast not receiued and that of the 1. Cor. 4. 7. Apostle Iames Euery good and perfect gift is from aboue and commeth downe from the Father of lights Now the meanes which God hath sanctified for Iam. 1. 17. the obtaining of all those gifts and graces which he hath promised is feruent and effectuall Prayer for though he be most bountifull and ready to bestow all good things yet not to the idle and slothfull but to such as acknowledging them to be his gifts doe sue and seeke vnto him for them and though he infinitely abound with all blessings yet he communicateth them onely to those that craue them at his hands according to that of the Apostle The same Lord ouer all is rich vnto all that call vpon him and that Rom. 10. 12. of the Psalmist The Lord is neere vnto all those that call vpon him to those that call vpon him in truth And the reason is because such only doe glorifie Psal 145. 18. him in his gifts seeing those alone who haue obtained his blessing by Prayer will acknowledge him the Author of them and returne vnto him to giue him thankes Hence it is that being willing to bestow all good things vpon his children and vnwilling that they should neglect their duty or haue them without suite and taking delight to conuerse with them he withholdeth his gifts till they aske them that they may haue this occasion to resort vnto him And because through their negligence hee would not keepe from them any thing which he knoweth good and necessary ouer-long like a most louing yet wise Father he leaueth not the matter to our own foolish and wayward will but by expresse commandement inioyneth vs to call vpon him incourageth vs in these our suites by promising before-hand that he wil heare and grant them Aske saith he and ye Mat. 7. 7. shall haue seek and ye shal find knocke and it shal be opened vnto you And againe Whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and ye Ioh. 16. 23. shall receiue that your ioy may be full So the Apostle telleth vs that this is the confidence which we haue in him that if we aske any thing according to his 1. Ioh. 5. 14 15. will he heareth vs and if we know that he heares vs whatsoeuer we aske we know also that we haue the petitions that we desired of him In which regard the Apostle exhorteth that we should be carefull for nothing namely with a Phil. 4. 6. carking and distrustfull care but that in euery thing by prayer and supplication with thankesgiuing we should make our requests knowne vnto God In which regard the Lord may be truely said to be the Author of all good gifts and Prayer the hand whereby we knocke at the dore of his grace and when it is opened receiue his blessings from him He the liuely and inexhaustible fountaine of all good and Prayer the bucket whereby wee draw it from him He a rich treasury of all grace and desireable riches and Prayer the key that openeth it vnto vs in the Name and mediation of Iesus Christ To this purpose one of the Ancients speaketh fitly Prayer saith Chrys de orando Deum l. Tom. 5. Col. 692. he in an admirable manner conduceth to a holy life and worthy Gods seruice and being begun doth much improoue it and like a treasure storeth it vp in our mindes For if any man indeuoureth to doe any thing belonging to a right course of life Prayer being his guide and preparing the way before him hee shall bee sure to finde a commodious and easie passage c.
soules no lesse then our bodies need their daily bread and to be refreshed continually in their spirituall strength which is abated through our naturall corruption and many slips and falls into sinne as also with the daily and hourely tentations of the diuell and the world In which respect these priuate meanes haue this preeminence aboue the publike that though they are not so powerfull and yeeld lesse nourishment yet we may haue them at our pleasure and feed vpon them as oft as we will supplying what is wanting in their vertue and efficacy by their daily and continuall vse Finally by the priuate meanes we are fitted and prepared for the well-performing of the publike as by reading prayer meditation c. we are inabled to heare the Word preached with profit seeing they not onely inlarge our hearts that wee may heare it with delight reuerence and attention but also fasten it in our minds and memories and make it fruitfull in our liues and not onely helpe our vnderstandings that we may better conceiue of what is spoken being well acquainted with the holy Scriptures but also inflame our affections with the loue of Gods publike seruice when as we haue thought before-hand of the excellency profit and necessity of it So likewise by these priuate meanes we are made more fit for publike prayer whereas thereby we are made better acquainted with our wants which need supply our sinnes to be confessed and the benefits receiued for which we are bound to returne vnto God praise and thanksgiuing and by often conuersing with God in our priuate prayers we are more incouraged to goe with boldnesse and confidence vnto the Throne of grace vnto which wee cannot attaine if wee estrange our selues from him by our seldome approching into his presence Finally we cannot come as worthy ghests to the Lords Table vnlesse by our priuate exercises of meditation examination and prayer wee be prepared whereby we renew our faith repentance and charity towards our neighbours and come furnished with such sauing graces as are needfull and necessary for the receiuing of the Sacrament with fruit and comfort And therefore it is no maruell if those who content themselues only with the publike meanes of saluation and altogether neglect these priuate helpes leauing all their Religion and deuotion at the Church doore and neuer looking after it till their next returne doe prooue such vnthriuing Christians weake in knowledge feeble in grace and slacke and faint in all the duties of a Christian life For as we would not wonder to see one leane and feeble in body that should content himselfe with liberall sustenance one day in the weeke and fast all the rest so there is as little cause to maruell at the small growth spirituall leannesse and weaknesse of these carelesse Christians after they haue long inioyed the publike means of saluation seeing they rest wholly vpon them and neglect all priuate duties as it were their daily sustenance and so by long fasting are infeebled in their strength and abated in their appetite that they can neither receiue the food publikely offered nor yet disgest and turne it into nourishment when they haue fed vpon it Whereas our soules need more continuall and daily nourishment then our bodies seeing there are no fewer causes of the impairing and abating of their strength §. Sect. 2 That Christiā watchfulnesse is not a bodily but a spirituall exercise Now these priuate meanes are manifold All which may bee reduced vnto two kinds both which containe vnder them diuers particulars the first are such priuate helpes and meanes as are to be vsed by our selues alone the second sort are such as may be vsed both by our selues and also with others ioyning with vs. Of the former sort the first is Christian vigilance or watchfulnesse which well deserueth the first place because being rightly knowne and practised it will serue as a guide to direct and leade vs in all the rest Whereof my discourse need not to be so large as the argument is excellent and necessary seeing it is so religiously and learnedly The spirituall watch handled in a Treatise lately published that were not this Worke imperfect without it I should haue needed to haue said nothing of it seeing little can be added which hath not been better said already But that we may proceed in handling of this poynt I will consider the nature of this watchfulnesse and the meanes which inable vs vnto it In the former we will examine what it is and wherein it consisteth and the ends whereto it tendeth or the obiects about which it is exercised For the better explaning of the first poynt wee are to know that waking watching and watchfulnesse and contrariwise sleeping and neglect of watching are not here vsed in their natiue and proper signification but are metaphoricall words borrowed from the state and disposition of our bodies and from thence transferred to our soules and spirituall estate For we are said to sleepe whilest wee continue in the state of vnregeneration dead in trespasses and sinnes or when being recouered by the quickening power of Gods Spirit regenerating and reuiuing vs we doe in respect of some acts and operations relapse againe into our former condition And wee are then said to awake when we rise out of this estate either in our first conuersion or when we renue our repentance after our falling into sinne and doe againe recouer the operations of spirituall life And finally wee are said to watch when being through our naturall corruption inclined and disposed to fall into our former sleepe of sinne wee doe with all care and circumspection obserue our selues that wee be not ouertaken with spirituall sloth but that we may continue waking and able and actiue for the well-performing of all Christian duties and of our spirituall life in grace In which regard their ignorance and errour is much to bee pitied who imagine that they haue well obserued and kept the Christian watch vnto which we are exhorted in the Scriptures when as hauing abridged themselues of their sleepe and naturall rest they haue thereby wasted and wearied their bodies and weakened their corporall strength this errour arising out of another that the flesh by which the Scriptures vnderstand our originall and naturall corruption the body of sinne and death is nothing else but the body it selfe and that mortification of the flesh consisteth chiefly in the macerating and tormenting pining and pinching of our bodies by depriuing them of all necessaries and among others of their naturall rest and sleepe the which errour I haue at large refuted in Christian warfare the fourth part another place But we are to know that as we may nourish the flesh and consume the body and contrariwise nourish the body and mortifie the flesh so we may take our bodily sleepe as all the faithfull haue done in the state of Regeneration and yet maintaine the spirituall watch and watch euen whole nights as Iudas that betrayed Christ
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
we euer so much desire of the wholesomest food though we know it to be so as when wee haue by experience found that it is pleasing to our owne taste and affoording vnto vs good nourishment hath been a notable meanes to preserue our health and increase our strength And thus also it is in spirituall things Though we see the danger of our corruption with the manifold euils which doe accompany them and thereby are made carefull in some degree to auoyd them yet we may be ouertaken and with the violence of our lusts and passions be drawne to fall into them but if by experience we haue felt the smart of them how their poyson hath wrought in our hearts infeebled our graces as it were the vitall spirits and weakened and disabled vs vnto all good duties wee will euer afterwards mortally hate them and more carefully shunne them then in former times And contrariwise though we know and beleeue that such graces and duties are excellent and therefore to be loued and imbraced of vs yet shall wee neuer doe it vvith that ardency of affection as vvhen vvee haue tasted the svveetnesse of them in themselues and the manifold comforts and singular benefits vvhich doe accompany them as peace vvith God and peace of conscience assurance of Gods loue and our ovvne saluation invvard refreshment and ioy in the holy Ghost and such other blessings of like nature All vvhich considerations should povverfully persvvade vs not to content our selues with the knowledge of Christianity but to labour after the feeling and experience the vse and practice of what wee know which will be a singular helpe to further vs in all the duties of a godly life CAP. XXVII Wherein is shewed that prayer is a singular meanes of a godly life §. Sect. 1 That nothing more then prayer maketh vs godly and religious HItherto we haue spoken of those priuate meanes of a godly life which are to be vsed by our selues alone and now it remaineth that we intreat of those which wee are to vse both by our selues and also together with others The first whereof is prayer the which we haue before handled in the chiefe parts and poynts thereof onely here we are to shew that it is a powerfull and effectuall meanes whereby we are furthered in all the duties of a godly life To which purpose let vs know that nothing can be more auaileable to this end seeing there is not any thing which maketh vs more godly and religious more like vnto God and partakers of the diuine nature then this daily communion and intercourse which wee haue with him For as friendship familiarity and neere society ariseth amongst men out of similitude of natures and manners and contrariwise likenesse of manners and conditions groweth by degrees out of friendly acquaintance and common conuersing one with another so that if wee vsually keepe company and entertaine conference with wicked men wee are made wicked like them by their society and corrupt communication which poysoneth our manners but if we delight to conuerse and talke with those which are godly and religious wee increase thereby in godlinesse and piety so much more if wee often haue this communion and conference with God by prayer who is infinitely good in himselfe and the Authour and Fountaine of all goodnesse which is in the creatures wee shall daily increase in all piety and holinesse and by conuersing with him like Moses shine in his light whereas the further wee withdraw our selues from this Fountaine of light and heate goodnesse and perfection the more frozen shall we be in the dregs of our sins the more stony-hearted and muddy-minded and vtterly vnlike the diuine nature Prayer saith one causeth maruellous effectually an holy life and worthily fit for Gods Piam vitam ac Dei cultu dignam miris modis oratio conciliat conciliatam auget ac ceu thesaurum recondit in animis c. Chrys lib. de orando Deum Tom. 5. seruice and what it causeth it increaseth and like a treasure layeth it vp in our mindes For if a man indeuoureth to doe any thing appertaining to a godly life prayer being his guide and preparing the way hee is sure to finde a commdious and easie passage c. It is a signe of madnesse not to be perswaded that it is the very death of the soule if wee doe not often prostrate our selues at Gods feet who is the Authour of life For as our body seuered from the soule is but a dead carcase so the soule is dead and miserable if it approch not often vnto God by prayer And this the common experience of all times hath plainly proued seeing those who with Dauid haue been most exercised in this religious duty haue been also most holy and men according to Gods heart those who haue neglected it most prophane and such as haue vtterly contemned it no better then wicked Atheists God esteeming it all alike not to haue him at all and not to call vpon him And therefore the Psalmist describeth the Atheisticall foole that saith in his heart There is no God by this outward Psal 14. 1 2 4. marke that he neuer calls vpon his Name for if he acknowledged a God that were able to helpe him he would sue vnto him when he needed his helpe §. Sect. 2 That prayer is the meanes of obtaining all Gods gifts and graces Secondly heereby it appeareth that prayer is a most excellent and necessary helpe vnto a godly life in that we are able to doe nothing without Gen. 6. 5. 2. Cor. 3. 5. Phil. 2. 13. it but are inabled by it to doe in some measure whatsoeuer good thing we can desire For of our selues we are weake and impotent vnto all duties and all the imaginations of our hearts being continually euill wee are not able to thinke a good thought or to entertaine a holy desire but it is the Lord onely who beginneth continueth and perfecteth his worke of grace and sanctification in vs and inableth vs to returne vnto him those workes of holinesse and righteousnesse which in respect of ability to performe Phil. 1. 6. them we haue first receiued from him So that if wee tender vnto him any good duty we may say with Dauid Of thine owne haue wee offered 1. Chro. 29. 14. vnto thee Now the meanes which God hath ordained and sanctified for the obtaining of any grace or helpe at his hand whereby wee may bee strengthened vnto all duties of his seruice is feruent and earnest prayer Mat. 7. 7. Joh. 16. 23. which he hath appointed to be the hand of the soule to receiue from him all gifts of grace and goodnesse And though like a bountifull Prince he offereth liberally vnto vs whatsoeuer we can lawfully desire yet he will not deliuer his rich gifts to those who hold their hand in their bosome and will not vouchsafe to put it foorth that it may receiue them We are dry and empty cisternes who haue
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
hypocriticall Iewes that they fast to themselues and not vnto him for their owne glory Zach. 7. 5 6. and not for his But so farre should we be from thinking that by our fasting we merit iustification and saluation that we should not by the deede done suppose that any thing is added to our Iustice or Sanctity seeing Fasting it selfe is no essentiall part of Gods seruice or religious dutie but onely a helpe and meanes to enable and fit vs for them neither is abstinence in it owne nature more acceptable vnto God then eating and drinking To which purpose an ancient Writer Caue ne si ieiunare aut abstinere caeperis te putes esse iam sanctum haec enim virtus adiumentum est non perfectio sanctitatis c. Hieron ad Celant speaketh excellently Take heed saith he when thou beginnest to fast and abstaine thou doe not now thinke thy selfe holy For this vertue is but an helpe and not the perfection of Holinesse And thou art the rather to take heed lest this when thou contemnest things lawfull doe make thee secure in doing things vnlawfull Whatsoeuer is offered vnto God ouer and aboue iustice ought not to hinder iustice but to helpe it And what doth it profit to make the body thin and leane with fasting if thy minde swelleth with pride The subordinate ends which respect our selues are diuers First that hereby we may subdue mortifie our flesh and carnall corruption that they may not be any hindrance vnto vs in spirituall duties as they are most prone to be when as they are pampred with worldly delights growing thereby more sensuall forgetfull of God auerse vnto all good duties Luk. 21. 34. and secure in all sinfull courses Secondly that hereby we may testifie our humiliation and repentance our sorrow for our sinnes and how much we are displeased with our selues because by them we haue displeased God and our vnworthinesse of Gods least mercies and of the vse of his creatures which we haue so often abused to his dishonour and our owne hurt Thirdly that we may hereby stirre vp our deuotion and increase our feruencie in our prayers that they may be more effectuall and powerfull to preuaile with God for the obtayning of Ioel 2. 17. those blessings for which we are humble suters vnto him Lastly that thus humbling our selues vnder Gods mighty hand and adiudging our selues to deserued punishments we may escape his fearfull Iudgements for if we iudge our selues we shall not be iudged of the Lord. 1. Cor. 11. 32. CAP. XXXV Of the parts of a true Fast or the things wherein it consisteth §. Sect. 1 That the outward fast consisteth in totall abstinence THe next point to be considered is the parts of this Fast or the things wherein it chiefely consisteth For either this Fast is outward and bodily or inward and Spirituall The former being a helpe to the latter and the latter the end of the former The bodily Fast is our abstinence for the time that it continueth from the most of the commodities and comforts of this life so farre forth as will stand with charity and comelinesse and a cessation from all our ordinary affaires labours because it is to be kept as a Sabbath Leuit. 23. 28. of humiliation vnto the Lord. The commodities of this life are many the chiefe wherof are meates and drinkes from which we must totally abstaine in all kindes whilest the Fast continueth so farre forth as will Ezra 10. 6. stand with the health of our bodies and the aduancing of those ends which we principally intend in this exercise If our health will beare it we must not content our selues with the sober vse of the creatures as at other times but wholy abstaine from them according to the example Hest 4. 16. Ionah 3. 7. Act. 9. 9. of the faithfull in all ages seeing in this exercise one maine thing at which we ayme is to humble our selues before God acknowledging that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues But if in respect of our weakenesse such totall abstinence will hazard our health wee may eate or drinke so much as the necessity of our state requireth seeing the Lord desireth Hos 6. 7. mercie rather then sacrifice and enioyneth this bodily abstinence that it may helpe and further vs and not disable vs for the spirituall duties of his seruice as it must needes if our spirits be exhausted and our bodies weakened so that there remaineth no vertue nor vigour in them to performe them in any cheerefull and deuout maner And this liberty the Ancients haue giuen who otherwise were the strictest exactors of this exercise Ouer-much weakenesse of the body saith one doth Isidor de summo bono weaken the powers of the soule and maketh the Fast of the minde barren so that it is able to doe no good thing by reason of this imbecillity The body saith another is to be handled somewhat austerely Durius tractandum est corpus ne rebellet ne insolescat sic tamen vt seruire sufficiat c. Bernard that it may not rebell and waxe insolent but so as it may be fit for imployment because it is giuen that it may serue the soule It must be restrained not wasted burthened not tyred humbled that it may not insult and serue that it may not rule But more plainely and directly another speaketh to this purpose If thou canst not beloued through Etenim dilecte si ob corporis imbecillitatem non potes ieiunus diem perducere c. Chrysost in Gen. 2. Homil. 10. T. 1. bodily infirmity hold out the whole daies Fast no man that is wise will blame thee for this For we haue a gentle and mercifull Lord who exacteth nothing of vs aboue our strength Neither doth he simply require Fasting and abstinence nor that we should remaine so long fasting but that withdrawing our selues from worldly and carnall workes we should spend our time in spirituall exercises And yet we must take heed that we doe not abuse this liberty vnto licentiousnesse seeing it is neuer good but when it is necessary and much better it is if our strength will beare it that we wholy abstaine from all food for the day of our Fast for diuers reasons For first God requireth in our Fast that we afflict our selues the body by abstinence the Leuit. 23. 29. minde by sorrow and humiliation Secondly hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits Thirdly we become more deuout feruent in prayer the body being lesse dull heauy is made a more fit instrument vnto the soule for spirituall exercises Fourthly our bodily hunger through emptinesse of food may make vs more sensibly to conceiue of the soules emptinesse of sauing graces that we may hunger and thirst after them and vse all good meanes whereby we may be filled and satisfied
58. 3. to the 8. and ashes vnder them but did not ioyne with it the Spirituall fast in abstaining from carnall pleasures and couetous exactions losing the bonds of wickednesse and vndoing the heauy burthens ceasing from oppression and doing the workes of mercy To which purpose one demandeth What doth Quid prodest quòd of fligis corpus tuum quando nihil proficit cor tuū Euseb emiss ad Monach. Homil 4. it profit thee that thou afflictest thy body when as thine heart is neuer the better To fast and watch and not to amend thy manners is all one as if a man should take paines to weede and husband the ground about the vineyard but let the vineyard it selfe grow like a desart full of thornes and thistles §. Sect. 4 Of humiliation and penitencie in the time of our fast Now this spirituall and inward exercise is nothing else but a serious humiliation of our soules before God ioyned with feruent prayer and vnfained repentance that wee may finde grace with God and haue our speciall suites heard and granted The first thing is humiliation or penitency vnto which is required First a thorow sense and feeling of our sinnes whereby we haue prouoked Gods anger against vs. Secondly vnfained sorrow and bitter griefe chiefely in this respect because by our sinnes wee haue displeased and dishonoured our glorious God and gracious Father vnto which wee must attaine by considering and aggrauating our sinnes in respect of the quantity and quality their number and haynousnesse by meditating on Gods Iudgements and Mercies the curse and threatnings of the Law and the gracious promises of the Gospell on Gods gloriousnesse in himselfe and graciousnesse towards vs that by our sinnes wee haue pearced ad crucified our Sauiour Christ and caused the Lord of life to be put to a shamefull death vexed and grieued Gods good Spirit dwelling in vs slandered our profession giuen offence to our neighbours and drawne vpon our selues Gods heauie punishments in this life and the life to come and especially the present Iudgement which we feare as imminent or feele as being already inflicted vpon vs. Thirdly A vile and base conceite of our selues in respect of our sinnes whereby wee adiudge our selues as vtterly vnworthy of Gods least mercies and contrariwise that wee haue deserued the greatest of his plagues and not onely that which we presently feare or feele but all other punishments temporall and eternall Lastly in this humiliation we are to expresse our sorrow and griefe of heart by our lamentations and wofull complaints bewailing our wretched condition both in respect of sinne and punishment and bemoning our miserie before the Lord as a fit subiect whereon hee may exercise his aboundant and rich mercies in pardoning our sinnes and remouing our punishments §. Sect. 5 That prayer must be ioyned with our fasting Ieiunium orationem roborat oratio ieiunium sanctificat Bernard in Quadrages Serm. 4. The second thing required in the spirituall exercise is effectuall prayer for this is that which giueth vertue and vigour to our fasting euen as fasting helpeth and strengtheneth prayer And here first wee must beginne with humble confession of our sinnes principally insisting vpon those whereby we haue most displeased and dishonoured God and drawne vpon our selues his present Iudgements The which wee may profitably aggrauate by all their particular circumstances as before I haue shewed but chiefely because wee haue committed them Psal 5◠4. Nehe. 5. Ezr. 9. 6. Dan. 9. 51. against such a gracious God who hath multiplied vpon vs so many fauours and testimonies of his loue respecting our soules bodies and estates this life and the life to come Vnto which confession we must adioyne the adiudging and condemning of our selues to deserued punishments both temporall and euerlasting this which we feare or feele and all others with it if God should deale with vs according to our deserts By which confession and condemning of our selues wee shall glorify God both by iustifying his righteous Iudgements magnifying his Mercies either because he deliuereth vs out of our afflictions or Lam. 3. 22. doth not inflict them in a measure proportionable to our sins Secondly hereby wee shall increase our humiliation and sorrow for our sinnes when as we thus rip them vp and recount them and as it were set them in order before vs. And finally wee shall hereby much strengthen our faith in the assurance of the pardon of them seeing if we confesse Pro. 28. 13. 1. Iohn 1. 7. our sinnes the Lord will vouchsafe mercy if wee acknowledge them he is faithfull and righteous to forgiue them And consequently wee may bee assured that our present iudgements shall be auerted or remoued when as sinne which is the cause of them is done away or if they be continued that their nature shall be changed seeing they shall cease to Heb. 12. 6. Apoc. 3. 19. Rom. 8. 28. 2. Cor. 4. 17. be punishments which are inflicted to satisfie Gods Iustice and shall bee vnto vs the chastizements of a gracious Father signes of our adoption testimonies of his loue and much further our spirituall inriching with all sauing graces and the eternall saluation of our soules In which assurance of faith grounded vpon Gods infinite mercies and free promises wee are to proceed in making our suits knowne vnto God either for our freedome and deliuerance from euill by deprecation or the obtaining of some good by petition For after that we haue made our peace with God and obtained by vnfained humiliation and confession the assurance of the remission of our sinnes we must in the next place become suiters at the Throne of grace in the mediation of Iesus Christ that the Lord will be pleased for his owne mercies and his merits to remoue the Iudgements which our sinnes haue drawne vpon vs. And thus the Lord hauing proclaimed a Fast to his people doth prescribe vnto them a forme of deprecation after that they were humbled and had bewayled their sinnes Let the Ministers Ioel. 2. 17. saith he weepe and say Spare thy people O Lord and giue not thine heritage to reproach that the heathen should rule ouer them The which was also practized by Daniel and Nehemiah in their fasts where after the Dan. 9. 5 16 17. Neh. 9. 32. confession of their owne and the peoples sinnes they craue pardon and deliuerance out of their afflictions In which suites for freedome out of our miseries we are to strengthen our faith in this assurance that wee shall bee heard by Gods speciall promises which he hath made Matth. 7. 7. Ioh. 16. 23. Psal 50. 15. Ioel. 2. 12 13. that hee will heare our prayers and aboue all other times when wee call vpon him in the day of trouble Or if the sentence being pronounced cannot be reuoked let vs humbly sue vnto God that hee will at least accomplish his promises in sanctifying our afflictions vnto vs that they may not be punishments for
is agreeable to Gods will and Christ our Aduocate and Master of Requests to preferre them vnto God in our behalfe not pleading our deserts but his owne merits and his Fathers promises but also this high Court of Requests night and day open vnto vâ— that in all our necessities wee may make our suites and supplications knowne vnto God with confidence and assurance that they shall bee heard and granted §. Sect. 2 The seuenth maine priuiledge is that God granteth vnto them the meanes to build them vp in grace vnto saluation The seuenth priuiledge peculiar to the godly is that God granteth vnto them the meanes to build them vp in grace and to bring them to saluation with hearts to vse them and the inward assistance of his holy Spirit whereby they become profitable and effectuall to their ends The which is to bee vnderstood first of the publike meanes as hearing the Word Sacraments and Prayer which the most in the world haue not at all but those onely that liue in the Church of which the fewest and least number inioy them to their vse and benefit either because they neglect and contemne them or vse them after a cold carelesse and formall manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. Gods holy Spirit to blesse and sanctifie them to their vse By reason whereof it commeth to passe that after they haue long been partakers of Gods holy â—dinances they are neuer the better but remaine as ignorant and full of â—fidelity as impenitent and vnprofitable as they were at the first yea in â—uth much the worse seeing for want of faith and preparation the prâ—ching of the Word which is in it owne nature Gods strong Math. 11. 21. Rom. 1. 16. power to theiâ— saluation and the sauour of life vnto life becommeth vnto them the saâ—ur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the â—ale of saluation through their vnworthy receiuing of it sealeth vnto â—em iudgement and condemnation yea euen their prayers themselues aâ— turned into sinne whilest they know not how to pray as they ought â—th faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâ—r lips onely when as their hearts are farre from him whereas vnto the godâ— they are great and inestimable priuiledges because the Lord by his Sâ—irit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâ—th grace to vse them aright after that manner as hath before been sheâ—ed mixing faith with them whereby they become profitable Heb. 4. 2. and that â—ot onely a iustifying faith without which it is impossible to Heb. 11. 6. please God but â— speciall faith or branch of the other whereby they vse Gods holy orâ—ances without doubting assuring themselues that hee will according â—o his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâ—able vse of the outward meanes with the inward operation of his holy â—pirit and make them effectuall for the inriching of their soules with all â—pirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâ—to themselues in respect of the priuate meanes before spoken of as watâ—hfulnesse meditation examination of themselues priuate prayer and tâ—e rest seeing scarce any but they vse them or if they doe slightly coldly and to no purpose whereas God giueth them grace to vse them aright and with an earnest desire to profit by them the which he also satisfieth whilest by the inward assistance of his holy Spirit he maketh them powerfull and effectuall for their spirituall nourishment and the inriching of their soules with all sanctifying and sauing graces And this also may be an effectuall reason to moue vs to godlinesse that we may inioy these great priuiledges and not only haue and vse them with others but also haue them blessed and sanctified by Gods Spirit that they may become profitable and effectuall to our saluation without which our nourishment it selfe will turne to poyson and Gods holy ordinances which are the meanes of life and happinesse being abused by vs for want of grace and godlinesse will but harden vs in our sinnes and so increase our condemnation and punishment §. Sect. 3 The eighth maine priuiledge iâ— that they shall perseuere in the state of grace vnto saluation The eighth priuiledge peculiar to the godly is that they shall perseuere in the state of grace and saluation vnto the end and howsoeuer through the violence of the tentations of their spirituall enemies and their owne frailty and corruption they haue many slips and falls yet they shall neuer fall away and though they erre sometimes out of the way of righteousnesse into the by-wayes of sinne yet they returne into it againe by vnfained repentance and redeeme this lost time with more then ordinary diligence in Gods seruice So that though there may bee and are some ill premises in their liues which truly feare God yet they alwayes make a good conclusion though they haue many rubs in the â—beay yet at length they come safely to their iourneys end And though â—hey haue many faults and failings in their liues yet they are alwayes bleâ—d in their death according to that of the Psalmist Marke the perfect â—n and behold Psal 37. 37. the vpright for the end of that man is peace and that of thâ— Preacher Though a sinner doe ill an hundred times and his dayes be prolongâ—d yet surely I know it shall be well with them that feare God which feare befoâ—â— him The which their perseuerance in the state of grace vnto the end â— not grounded vpon themselues or the strength of the graces which â—ey haue receiued for then it were but a poore priuiledge which woulâ— euery day be subiect to losing but vpon the power and promises of Gâ—d his Nature and Attributes the Intercession of Christ and the vertuâ— of his holy Spirit assisting and strengthening them For It is God whicâ—â—stablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand â—st against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power â—hereby we are 1. Pet. 1. 4. kept through faith vnto saluation And though wee are able tâ— doe nothing of our selues yet we can with the Apostle doe all things though the power Col. 3. 3. of Christ which strengtheneth vs neither is our spirituall lifâ— in our owne custody but it is hid with Christ in God as the Apostle speâ—keth It standeth not vpon the strength of our owne free will but of Gods will and as our Sauiour telleth vs This is the Fathers will that of â—ll which hee had Ioh. 6. 39. giuen him he should not lose one but
exercises for the increasing of his graces in vs notwithstanding that God in so many places reiects these heartlesse sacrifices lip-labour and hypocriticall Esa 49. 13. formalities and being a Spirit doth require of vs such a seruice as is performed Mat. 15. 8. in Spirit and truth Thus they thinke that God is serued in an acceptable Ioh. 4. 24. manner when they repeate the Lords Prayer though they doe not vnderstand any one Petition in it and when they rehearse the Beliefe and the ten Commandements which they also vse in stead of Prayer not vnderstanding aright any one article of their faith nor any precept of the Decalogue and that they haue by this repetition blessed themselues sufficiently for the day following though a little child who is destitute of all sauing knowledge is able to performe this taske as well as they That they may liue in their sinnes without repentance vnto old age or the day of sickenesse and death and that God is so gracious that he will forgiue all their sinnes if before they depart this life they haue but leasure to say Lord haue mercy vpon me though the Scriptures teach vs that he who turneth Pro. 28. 9. 15. 8. 1. 24. 28. Zach. 7. 11 12. away his eare from hearing the Law his prayers are abominable that God abhorreth euen the very sacrifices of the wicked and that those who stop their eares when God calleth shall not be heard when they call and cry vnto him Finally they suppose that they can repent when they list though it be a free grace of God which must be accepted when he offereth it and cannot be reasonably expected if it be refused and reiected when he tendreth it vnto vs. In respect of the Christian life it selfe and the graces and duties required vnto it they doe all delude themselues with a false and erroneous iudgement For they cannot perswade themselues that the godly life is best and most blessed nor that there is such necessity of it as Preachers would beare them in hand but that they may take heere their full swindge in pleasure and set their hearts vpon riches and other worldly vanities and yet bee assured of heauenly happinesse as well as those who are most scrupulous and precise though the Scriptures tell vs that wee cannot serue God and Mammon that if wee loue the world the loue Matth. 6. 24. 1. Ioh. 2. 15. of the Father is not in vs because the loue of the one is enmity against the other that without holinesse we cannot see God and that the way to Iam. 4. 4. Heb. 12. 14. Matth. 7. 12. heauen is narrow and the gate so straight that without much striuing wee cannot enter into it Thus they imagine that they neede not to take such paines in hearing many Sermons seeing the Preacher can tell them no more then they know already namely that they must loue God aboue all things and their neighbours as themselues that the best faile in this and that wee are all sinners and must be saued onely by Iesus Christ Though the Scriptures truely preached are not onely the spirituall seed to beget vs but the food also to nourish vs the strong power of God to saluation to all that beleeue and the sword Rom. 1. 16. of the Spirit to defend our selues and beate backe our enemies Our heauenly Schoole-master to teach vs the way and the meanes also whereby wee may be enabled to walke in it and finally our guide to direct and leade vs by the hand and our comforter to support vs when wee are ready to faint in our iourney That it is sufficient if wee leade a ciuill life and be no heynous malefactours as murtherers theeues adulterers and such like and that wee are good Christians if wee doe no man harme if wee doe no good though he who hid his talent in the earth and did not increase it was cast into outer darkenesse Diues tormented in hell because he releeued not Lazarus And though our Sauiour professeth that hee will reiect at the day of Iudgement not onely oppressours theeues and mutherers but those also who haue not fed the hungry and clothed the naked Thus they thinke that they haue abundantly discharged their dutie if they haue for worldly ends had some respect to some duties of the second Table as keeping their word and dealing iustly and giuing now and then an almes howsoeuer they haue wholy neglected the duties of the first Table and haue made no conscience of Gods seruice and Sabbaths though piety be the ground and foundation of all obedience without which Iustice and morall honesty haue no true subsistance That they neede not to labour after the knowledge of God and his will because they are vnlettered and vnlearned though without knowledge of the maine principles of Religion there can be no Faith and without Faith no Saluation That they haue good hearts towards God though their speeches be filthy and prophane and their actions wicked and mischieuous notwithstanding that our Sauiour hath told vs that Matth. 7. 18. 15 18 19. the tree is knowne by its fruit and that such as the fountaine is such also are the streames that flow from it That wee are all sinners and full of infirmities and humane frailties and therefore they must be excused when wittingly and wilfully they fall into grieuous sinnes though the Apostle telleth vs that he who thus sinneth is not borne of God but 1. Iob. 3. 8 9. that he is of the deuill if with full swinge of will he doe him seruice That they are in Christ and therefore haue escaped condemnation though the Apostle saith that all who are in him walke not after the Rom. 8. 1. 2. Cor. 5. 17. flesh but after the Spirit and that all who haue put on Christ are become new creatures and being ingrafted into this Vine doe bring forth fruits in Iob. 15. 2. him Thus they erroneously alleadge that because Christ came to Matth. 9. 13. 11. 28. saue sinners therefore though they continue still in sinne they may haue their part in this saluation whereas this comfort onely belongeth vnto repentant sinners who labour and grone vnder their sinnes as vnder an heauie burthen and being weary of it doe flee vnto Christ for ease Thus they abuse Gods eternall decree of predestination concluding that because he hath decreed and ordained all men either to life and saluation or to death and destruction and his counsell must stand being immutable and vnchangeable therefore it is no matter how they liue for if they be ordained to life they shall be saued liue how they list or if to destruction they cannot attaine to saluation though they take neuer so much care and paines in Gods seruice The which their conceit is quite contrarie to the Scriptures which teach vs that God hath in his decree of predestination included the meanes with the end so that it is
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
continuall labour that they haue no leysure for the duties of a godly life §. Sect. 1 That Gods Commandements bind vnto obedience both poore and rich THe seuenth obiection is made by those who are afflicted with pouerty and cannot without much labour and great paines procure necessaries for the sustayning of their owne liues and those that depend vpon them O say they we are so miserably poore that vnlesse we spend our whole time in the workes of our callings we cannot get such a small competency as is sufficient to hold life and soule together nor food and clothing for our selues wiues children and families which we must prouide for vnlesse we would be worse then Infidels being bound so to doe both by the Law of God and nature And therefore hauing no spare time to spend in Religious duties we hope that God will haue vs excused and not impute the fault vnto vs but to our pouerty which necessarily constraineth vs to neglect the duties of his seruice which if wee had time and leisure like other men wee would willingly performe To which I answer first that the Law and commandements of God are giuen indefinitely and generally vnto all men the poore as well as the rich and tie all sorts of men equally and indifferently vnto obedience without any exemption or toleration granted to any state and condition Otherwise if such excuses might passe for current pay none would want pretences to slip their necks out of the yoke of obedience seeing prosperity and plenty as well as aduersity and penurie doe not want their seuerall imployments and distractions enow to hinder vs from the duties of Gods seruice if at least we will yeeld and giue way vnto them Secondly I answer that the state of pouertie being sanctified vnto vs is much more fit for the duties of Gods seruice then that which floweth with plentie and abundance as being lesse subiect to many potent vices and corruptions which hinder vs in them as pride and selfe-loue wrath and insolencie sloth and idlenesse intemperance insobriety and many others §. Sect. 2 That pouerty hindreth not Gods graces in vs but rather furthereth them Thirdly pouerty doth not hinder any of Gods graces in vs Yea through Gods blessing doth much further and increase them as meekenesse humility patience temperance sobriety watchfulnesse in prayer Yea it doth not make vs lesse fit for any either in respect of the graces themselues or the practice and exercise of them for sauing graces are not bought for money nor lost for want of coyne to purchase them but are the gifts of God which he giueth freely without respect of persons to poore and rich if they hunger and thirst after them according to that gracious call Ho euery one that thirsteth come yee to the waters and he that hath no money come yee buy and Esay 51. 1. eate yea come buy wine and milke without money and without price So our Sauiour Christ If any man thirst let him come vnto mee and drinke Joh. 7. 37 38 39. he that beleeueth on mee as the Scripture hath said out of his belly shall flow riuers of liuing water that is the sauing graces of his sanctifying Spirit as he expoundeth it in the words following Neither doth pouertie hinder the Spirituall exercise of any grace in our outward practice no not Christian bounty and beneficence which God measureth not by the greatnesse of the gift but the obedience and liberality of the giuer For if a man hath a willing minde hee is accepted 2. Cor. 8. 12. according to that which hee hath and not according to that which hee hath not as in this particular case the Apostle speaketh The which our Sauiour euidently sheweth in the example of the poore yet liberall widdow whose two mites being all her wealth was esteemed the greatest gift that was cast into the Treasurie Much lesse doth pouertie hinder vs in the duties of Gods seruice which seeing they are to bee performed not with outward pompe but in Spirit and Truth neede not the helpe of money and riches to further Ioh. 4. 24. vs in them And this the examples of all Gods Saints who haue liued in former ages doe euidently shew vnto whom pouertie was no impediment to hinder them from performing vnto God any dutie of his seruice For the poore Fishermen were no lesse diligent in all religious duties then the wealthy Patriarches poore Lazarus then rich Abraham Amos an heard-man then Esayas of the Kings stocke Paul a poore Tent-maker then Dauid a rich King yea our Sauiour Christ himselfe as hee exceeded all others in pouerty liuing vpon almes and not hauing a place of his owne Luk. 9. 58. where to lay his head so hee exceeded all men that euer liued in piety and in the practice of all Religious duties belonging to a godly life §. Sect. 3 That the more poore we are the more earnest we should be in Gods seruice Fourthly I answer that the more poore wee are in our outward estate the more intentiue and diligent should wee be in the seruice of 1. Tim. 6. 6. God and all religious exercises that being defectiue in earthly blessings wee may be made rich in all spirituall and sauing graces and that wanting with Peter and Iohn siluer and gold wee may with them exceede in Godlinesse which is the chiefest Gaine and bringeth with it the greatest contentment Finally that hauing no other patrimony in lands and houses wherein we might delight our selues wee doe make Gods testimonies to be our heritage for euer and the verie reioycing Psal 119. 111. of our hearts Fifthly seeing the whole earth and all therein is is the Lords and at his disposing to whom he pleaseth and it is his blessing alone which maketh rich therefore the more poore wee Psal 24. 1. are the more painefull and diligent should we be in all duties of his seruice that he may so blesse our labours and prosper our handy-worke as that it may be an effectuall meanes seruing his prouidence for procuring some sufficiency of these temporall benefits Thus Dauid acknowledged that it was the Lord whom he serued Psal 23. 5. that had furnished his table That it is he who giueth vnto all their Psal 145. 15 16. meate in due season and by opening his hand doth satisfie the desire of euery liuing thing That except the Lord build the house they labour Psal 127. 1 2. in vaine that build it except the Lord keepe the Citie the watchman waketh but in vaine And that it is in vaine for vs to rise vp early to sit vp late and to eate the bread of sorrowes vnlesse the Lord doe blesse our labours as the experience of many in all times plainely sheweth whose carking care and restlesse labours will not affoord them such necessaries as are cast vpon others with little paynes It is the Lord as 1. Sam. 2. 7 8. Hanna professeth who maketh poore and maketh rich
Pro 23. 4 5. carnall wisedome and not labour to bee rich seeing riches make themselues wings and fly away like an Eagle towards heauen Let not this heauie Iudgement of God be drawne vpon vs by our worldly loue that we should take pleasure to labour in the very fire and weary our selues for very vanity Let vs Hab. 2. 13. remember that a feareful woe is denounced against him that toyleth himselfe to increase that which is not his and ladeth himselfe with thick clay so as Vers 6. he cannot goe on cheerfully in the wayes of godlinesse And that if to multiply and heape vp this worldly pelfe we neglect the duties of Gods seruice he will crosse and curse our indeuours and then wee shall sowe Hag. 1. 6 7 8. much and bring in little eate but not haue enough drinke and not bee satisfied clothe our selues and not be warme and put all the wages which we earne into a bag with holes For if God blow vpon it when wee looke for much it will come to little or if he doe not he will bring vpon vs a more heauy Iudgement by suffering vs to inioy our riches which wee immoderately loue that we may fall into tentations and snares and into many foolish and hurtfull 1. Tim. 6 9 10. lusts which drowne men in destruction and perdition For the loue of money is the root of all euill which while some coueted after they haue erred from the faith and pierced themselues thorow with many sorrowes And this is that sore euill which Salomon obserued vnder the Sunne namely Riches kept for the Eccl. 5. 13. owners thereof to their hurt Let vs remember that when we haue by all our toyle heaped vp riches they shall as the Wise man speaketh perish by euill trauell and he that hath most wearied himselfe by getting wealth As he vers 15. came forth of his mothers wombe naked so he shall returne as he came and shall take nothing of his labour which he may carry away in his hand §. Sect. 2 That we must not vndertake all imployments which the world and flesh wil presse vpon vs. Finally let vs know that if we will vndertake all such imployments as the world and the flesh will impose vpon vs they will play the cruell Pharaohs and oppresse our soules with a much more cruell seruitude then that of Egypt For if wee doe but make mention of surceasing our labours for a while that we may haue some time to performe that seruice vnto God which he requireth imputing this vnto vs as some idle and lazie humour they will redouble our already too toylesome taske and presse such deuout purposes out of vs with their heauie burthens and rather then we should want imployment to keepe vs from seruing God they will cause vs to tire our selues night and day in gathering straw that is about idle vanities which will not profit to be afterwards spent to as little purpose namely that vpon the foundation of riches thus scraped together we may erect Pyramides and Towers threatening the skies and mansion houses and stately buildings to continue our names vnto posterity Yea in truth there is not in the whole world such a terrible bondage to the body vnder the most tyrannous Lords as this is to the soule which the flesh and the world impose vpon it For in them it is lawfull for the slaue at some time to finde leisure for rest and sleepe for eating and drinking that being refreshed hee may againe returne to his taske whereas these more cruell tyrants weare out those soules which are imbondaged by them with toylesome labours and yet will allow them no time for their spirituall repast nor to refresh themselues and repaire their strength by resting from their labours vpon the Lords Sabbaths or by feeding vpon the Manna of the Word in hearing reading and meditation and by sequestring themselues from earthly businesse that they may by prayer and inuocation solace themselues in that sweet communion which they haue with God in this holy exercise But if wee would haue our soules to thriue in spirituall grace and strength wee must shake off the yoke of this tyranny and neuer bee so wholly intent to aduance our worldly estate as to neglect the taking of our soules repast in religious exercises according to the counsell of Hierome to a vertuous Matrone So saith hee take care of thine house as that thou doe alwayes allow Ita habeto solicitudiuem domus vt aliquam tamen vacationem animae tribuas c. Hieron ad Celantiam some leisure and liberty to thy soule Neither doe I say this that I would withdraw thee wholly from thy charge yea rather I doe it to this end that in this vacation from worldly businesse thou maist learne and meditate how thou oughtest to behaue thy selfe towards thy family and charge when thou returnest vnto them For howsoeuer wee must take care and paines about things concerning this life in due time and place yet so as we doe according to our Sauiours counsell giue the priority and precedency both in our iudgements affections and practice vnto spirituall and heauenly things as being of farre greater waight and Math. 6. 33. worth seeking first the Kingdome of God and his righteousnesse and then temporall and earthly things in a second and inferiour place §. Sect. 3 That no businesse is of like moment as by seruing God to saue our soules Neither is there any worldly businesse of like moment and importance as by seruing God to seeke and assure the saluation of our soules For this as our Sauiour teacheth vs is that one thing necessary in comparison Luk. 10. 42. whereof all other things must be neglected though they were of as high a nature as Martha's imployment to giue entertainement vnto Christ himselfe Of which if we were well perswaded and did esteeme spirituall and heauenly things according to their true worth wee who can in our greatest imployments finde some spare time to spend about earthly trifles of small value would not onely be streighted and scanted of it for religious exercises Let no man saith one thinke it a lawfull excuse Jgitur nemo se excuset public is actibus nemo de occupatione militiae conqueratur c. August in Psal 93. Psal 119. 72. Vers 127. to alleadge his businesses of state nor complaine of his imployments in the warres seeing with euery faithfull man the Christian warfare ought first to be vndertaken And this was Dauids iudgement who esteemed the Law of the Lord better vnto him then thousands of gold and siluer The which was seconded by his affection for as he professeth hee loued Gods Commandements aboue gold yea aboue fine gold So Salomon or rather the eternall Wisedome of God by him teacheth vs to esteeme our spirituall trading for the good of our soules aboue the merchandize of siluer and the Pro. 3. 14 15. 8. 11. gaine of
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
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
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
hastening his Iudgement doth strike the conscience with such horrors and feare and so vexeth and tormenteth it with the guilt of sinne and apprehension of his wrath that securitie is not able by all the former meanes to bring or keepe it asleepe or to stop and quiet the lowd cryes thereof In which case it is forced to giue place and to yeeld ouer the Regencie of such tormented wretches to his aduersarie and opposite hellish desperation which is like vnto it in nothing but this in that it is alike faithfull seruant to their great Gouernour Satan holding men firmely though after a rougher manner as his Vassalls and Slaues to doe his will till hauing finished their worke they receiue the wages of Hell torments and endlesse destruction §. 4 Of that carnal securitie which remayneth in the regenerate and how it groweth vpon them The carnall securitie of the faithfull is those reliques that remayne of naturall securitie in the part vnregenerate and one especiall fruit of Gal. 5. 17. the Flesh which is but in part mortified by the Spirit For our regeneration and sanctification being vnperfect in this life the Christian Man is partly Flesh and partly Spirit both which are accompanyed with their seuerall fruits as the Apostle sheweth the which continually fight and lust one against the other and sometime the Flesh and its Corruption sometime the Spirit and its sauing Graces preuayleth and giueth the aduerse part the foile as elsewhere I haue more fully In the fourth part of the Christian warfare shewed Thus the part vnregenerate retayneth and nourisheth carnall securitie forgetfulnesse of God and his all-seeing Wisedome his omnipotent Power and seuere Iustice in punishing sinne his Mercy and Goodnesse towards those that feare and serue him and thereby becommeth carelesse and secure and goeth on in sinne without repentance And contrariwise the part regenerate remembring these holy Attributes still retayneth and cherisheth the true feare of God and thereby is made carefull and watchfull to please him in all things and consequently to auoid sinne as the greatest euill or hauing beene ouertaken with it through frailtie and infirmitie not to continue in it but to arise againe out of it by vnfayned repentance And these continually make warre one against the other and sometime the feare of God preuaileth and bringeth securitie in subiection and then the Christian maketh conscience of all sinne and with all care and watchfulnesse auoydeth all tentations causes and occasions that might allure or draw him vnto wickednesse then he daily renueth his repentance and laboureth diligently in the vse of all good meanes whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12. his calling and election sure and as the Apostle speaketh worketh out his saluation with feare and trembling and by his owne and others fals is made more carefull to looke vnto his standing Sometimes securitie getteth the vpper hand and giueth Gods feare the foyle so that in respect of sense and feeling it groweth cold and languishing and very faintly and remisly exerciseth it selfe in its actions and operations And then the Christian presuming on his owne present strength and of his former progresse in the wayes of godlinesse beginneth to stand at a stay supposing that he is now rich enough in spirituall grace and therefore may leaue gathering and spend vpon the stocke that hee is out of all danger of declyning and going backe and that God will keepe him safe in his greatest negligence and howsoeuer hee carryeth himselfe make good vnto him his gracious promises of life and saluation And then forgetting Gods Iustice and Iudgements and his Mercy and Goodnesse towards him hee beginneth securely to glut himselfe with worldly pleasures and to pursue earthly profits and preferments he groweth timorous to be seene in any course of Godlines which may crosse him in their fruition and willing to strayne his conscience in vsing all meanes whereby he may obtayne and securely inioy them Then he sticketh not to quench the good motions of Gods Spirit inciting him to returne to his former holy courses and restrayning him from sinne wherby he grieueth this holy Ghest and were he not most gracious without respect of desert would soone make him wearie of his lodging Then he beginneth to neglect the exercises of mortification which tend to the subduing of the Flesh and his former care in often renuing his Couenant with God by renuing the condition thereof Faith and Repentance Then he groweth carelesse and negligent in the meanes of Grace and Saluation as hearing the Word receiuing the Sacrament Prayer communion with the Faithfull and holy Conferences whereby they are mutuall helps to stirre vp Gods graces in one another not caring much whether he vse them or no and therefore taking slight occasions as lawfull and sufficient excuses of their neglect or when he doth performe these duties it is after a cold and formall manner dully and drowsily negligently and wearily without any taste or spirituall feeling of ioy and comfort in the vse of them And in a word is little or nothing affected either with Gods Promises or Threatnings either with his Mercies or with his Iudgements either with loue and delight in that which is good or with hatred and dislike of that which is euill and therefore securely lyeth snorting in his sinnes as though there were no feare of danger and taketh no care to better his present estate by rising out of them by vnfayned repentance §. 5 Of insensible and sensible securitie in the faithfull And this is that carnall securitie which is incident to Gods dearest Children the which neuerthelesse may bee distinguished in respect of the diuers degrees of it for either it is insensible and not perceiued or else sensible and discerned The former like a deepe sleepe doth stupifie for the time of the continuance of it all their senses and abuseth their mind and imaginations with deceiuing dreames and false apprehensions whereby they conceiue that they are in good estate highly in Gods fauour and free from all danger and therefore securely goe on in their sinfull courses without repentance and neglect the meanes whereby the feare of God might bee renued and repayred in them or else vse them after a cold and formall manner And this was the case of holy Dauid himselfe after his fearefull fall into those grieuous sinnes of Adulterie and Murther till he was awakned out of this 2. Sam. 12. dead sleepe by that message which God by Nathan sent vnto him and of the Angell of the Church of Laodicea who in his carnall securitie blessed himselfe with a false opinion that his estate was in such a degree of excellency and perfection that nothing was wanting vnto Apoc. 3. 17. him whereas in truth he was exceeding miserable poore blind and naked as our Sauiour testifieth The other securitie which is sensible bringeth the faithfull but into an heauy slumber so as they may say with the Spouse
mens dum virtutis suae securitate resoluitur infidiante aduersario inopinatae culpae telo perforatur ibid. as one saith oftentimes it commeth to passe that he whom the conflict of tentation could not ouercome is shamefully foyled by his owne securitie And the mind becomming loose and negligent in securitie of its owne vertue is pierced and wounded with the weapon of an vnexpected fault by our treacherous enemie And this is the cause why the Lord continually exerciseth his seruants in the spirituall warfare and suffereth the enemies of their saluation to skirmish with them that they may bee preserued from securitie which is farre more dangerous then any warre And as Scipio wisely aduised in the Senate that Carthage should not vtterly bee destroyed lest the Romanes with too much peace and securitie should become slothfull and effeminate and so bee easily subdued by some other enemies so the Lord would not giue vs a full victorie ouer our spirituall enemies but suffereth them though with ouer-ruled and abated forces to skirmish with vs that we may not become slothfull and secure and so exposed to more danger And thus wee see that carnall securitie is in it selfe a dangerous euill and grieuous sinne the which should moue vs with vnreconciliable hatred to abhor and make warre against it neuer being at rest till by the vse of those good meanes which God hath sanctified for this purpose wee haue banished it out of our hearts and in stead of it established in them the true feare of God CHAP. IX Where is shewed that carnall securitie is the cause of many fearefull punishments §. 1 That carnall securitie depriueth of Gods fauour and protection and dispoyleth vs of all spirituall grace BVt that we may be moued to pursue this Vice with more deadly hatred and more carefully vse all good meanes to be armed against it let vs now further consider that as it is the euill of sinne and the cause thereof as hath beene shewed so also it is the cause of the euill of punishment yea it selfe is also a punishment of other sinnes Concerning the former This securitie exposeth vs to many euills both priuatiue and positiue For it depriueth vs of Gods assistance in the day of tentation whilest it blindeth our eyes that we cannot see the want of his helpe hardneth our hearts that we cannot desire it and shutteth our mouthes that wee cannot craue it by our feruent prayers It dispoyleth vs of the rich furniture of Gods sauing graces by causing vs to neglect or formally and coldly to vse the meanes whereby they should be nourished and increased as hearing the Word Reading Meditating Prayer and the rest presuming that we are well enough safe and in good estate without them whereupon must needs follow their languishing and decaying if this securitie be still cherished in vs. For the strongest bodies will waxe faint and weake if they bee depriued of their food whereby they should bee nourished The greatest flame and fire will soone goe out if it be not fed with a new supply of fuell and kept in by blowing The greatest state will soone bee consumed if men lauishly spend vpon the stocke and vse no meanes to adde vnto it The best Vines will grow wild and bring vnripe and sowre Grapes if they be neglected and be not pruned and well ordered The most fruitfull ground will in stead of good Graine bring forth weeds Thornes and Thistles if it be not husbanded and manured And thus it fareth with vs in our spirituall estate our strength of grace will turne vnto weaknesse if in our securitie we thinke our selues so strong that wee need not to cherish them with the spirituall Manna and meanes of grace and saluation The fire of the Spirit will bee extinguished if wee cast vpon it this cold water of securitie and doe not continually re-enliue it by blowing vpon it and stirre vp the gifts and graces of God in vs as Paul exhorteth Timothy Wee shall soone breake and 2. Tim. 1. 6. bee banke-rupted in our spirituall state if thinking with the Laodiceans Apoc. 3. 17. that we are rich enough and haue need of nothing we neglect the meanes whereby the mayne stocke of Gods graces may be preserued and increased in vs. Wee shall like degenerate Vines in stead of sweet bring forth nothing but sowre Grapes if we neglect the continuall purging and pruning of our selues from our superfluous lusts and doe not preserue our hearts well ordered and in the feare of God Finally in stead of the fruits of Vertue we shall breed and bring forth nothing but the weeds of Vice and Sinne if we neglect our spirituall husbandrie breake not vp the fallow grounds of our hearts weed them not of thornie cares manure them not by the vse of all good meanes whereby they may bee made rich and fertile and sow not in them the good seed of Gods Word which will bring forth in vs the fruits of Holinesse and Righteousnesse §. 2 Of some speciall graces whereof carnall securitie depriueth vs. More particularly our light of knowledge will soone grow dimme if we securely content our selues with that we haue and doe not more illuminate our vnderstanding by the light of Gods Word from which as the light of the Moone from the Sunne it was first borrowed Or else if it remayne quicke and sharpe in theorie and speculation it will waxe vaine and vnprofitable in respect of vse and no way further but rather hinder vs in the wayes of godlinesse Our faith will become faint if through securitie we carelesly neglect the meanes of Hearing Rom. 10. 17. 1. Tim. 1. 5. Reading Praying c. seeing it is nursed and cherished by the same meanes by which it was bred and borne in vs. Our loue will waxe cold and fruitlesse if wee grow secure and sluggish with the Spouse in the Canticles neglecting to see and seeke the face of our Beloued in Cant. 5. 2. 6. the vse of his holy Ordinances to harken to his Voyce not meditating on his infinite loue wherewith hee hath loued vs vpon which cooling of our affection towards him he will withdraw himselfe and hide from vs his louing Countenance as it is in the same place and so wee shall also lose the sweet and comfortable sense and feeling of his loue in our hearts till wee haue shaken off our carnall securitie and haue diligently sought his face and fauour by renuing our faith and repentance Our affiance in God will soone languish if we either securely flatter our selues with a conceit that wee are out of danger or haue strength in our owne hands to preuent or ouer-come it neither can we catch sure hold of this staffe of our strength till wee see what need we haue of it and haue cast out of our hands the brittle Reede of our owne abilities Our feare of God will quickly fayle and giue place if wee nourish securitie which is an vtter enemie and opposite vnto it