for their sinnes and all others who should beleeue in him And such a solemne thankesgiuing was made by Deborah Iudg. 5. and the people for their victory ouer Sisera and their freedome from the tyranny of Iabin King of Canaan who had long oppressed them By Dauid when as God had deliuered him out of the hands of all his enemies and especially out of the hand of Saul and by Hester Mordecay and the Iewes Hest 9. of the Captiuity from that feareful conspiracy of Haman who had plotted the destruction of the whole Nation And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember for that maruellous and almost miraculous deliuerance of our King and State from that horrible and vnmatchable Powder-treason by giuing wisdom to our gracious Soueraigne to interpret their darke riddle as he did somtime to Daniel for the expounding of Nebuchadnezzars dreame when the wisedome of the wisest in the Land could not vnfold it Of the other we haue an example in Abraham who made a solemne feast that he might render vnto God Gen. 21. praise and thankesgiuing for giuing vnto him contrary to all hope a son in his old age of whom should come that promised seed in which both himselfe and all the Nations of the earth should be blessed §. Sect. 2 When this solemne thanksgiuing is most seasonable how it differeth from that which is ordinary and the kinds of it Which examples we ought to imitate consecrating vnto God some day for solemne thankesgiuing whensoeuer wee receiue from him any great and extraordinary benefits either priuatiue consisting in deliuerance from some imminent or present euill or positiue when as he vouchsafeth vnto vs some great and vnexpected blessing But aboue all other times we must performe this duty when wee celebrate the Sacrament of the Lords Supper in remembrance of that inestimable benefit the great worke of our Redemption wrought by the death and Passion of Iesus Christ whereby we are deliuered out of the hands of all our spirituall enemies The which is called the Eucharist or a Sacrament of thankesgiuing because therein wee doe in a solemne manner render vnto God thankes and praise for Christ and all his benefits the pardon of our sins and that great Charter of our peace sealed first by his blood and now by this Sacrament instituted to put vs in remembrance of it and as it were afresh to renew his Couenant and to put our Pardon into our owne hands Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions differeth from that which is ordinary not in the matter which is one and the same but in the manner and measure which according to the occasion ought to be extraordinary in quantity and degree For our hearts must be more then vsually inflamed with the apprehension of Gods loue and goodnesse and inward ioy in the speciall fruition of his singular blessings which must affect them with extraordinary zeale to glorifie and praise him and to expresse our thankfulnesse by renewing our couenant with God binding our selues by firme resolution that in sense of his present fauours wee will be more deuout and zealous in all duties of his seruice for the time to come then euer we haue been in time past And by continuing our thankesgiuing in a solemne manner for a longer time then ordinary setting it apart as a Sabbath of rest from all our worldly labours that it may be wholly spent in Gods praises and in testifying our loue and inward ioy and reioycing in him by outward feasting and more liberall vse of meates and drinkes and all other comforts of this life and in shewing our loue and bounty in obedience to God by entertaining at our table and by sending gifts and rewards vnto our poore neighbours that they also may reioyce with vs. And this solemne feasting and thankesgiuing is according to the occasion of it publike or priuate Publike for some publike benefit which concerneth the welfare of the Church or Common-wealth which is to bee appoynted onely by the publike authority of Christian Magistrates and is to be celebrated in a most solemne and publike manner all sorts and conditions of men assembling together in the Church to magnifie and praise Gods holy name and to craue the continuance of his loue and fauour The which prayers and prayses are profitably conioyned with the preaching of the Word for the stirring vp of the whole Assembly to extraordinary thankfulnesse when as thereby the greatnesse of the blessings receiued and the inestimable mercie of God is set forth vnto them Priuate for some speciall benefits bestowed either on a particular person or a whole family which is to bee solemnized by singing of Psalmes prayer and thankesgiuing reading of some portions of holy Scriptures fit for the present occasion holy conferences whereby wee are to magnifie Gods mercies and to recount and tell what great things hee hath done for vs and also expressing our inward ioy by a more free and liberall vse of Gods creatures whereof wee must also cause our poore neighbours to haue some taste The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse as it worketh our hearts to a more liuely sense feeling of Gods loue stirreth vs vp to more zealous performance of all religious duties vnto him who hath been so gracious and good vnto vs and as it giueth vs occasion to renew our couenant with God and to confirme our resolution that wee will be more diligent and zealous in doing all things which may please and glorifie him CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting §. Sect. 1 What a true fast is and how it differeth from all other fasts THe other extraordinary meanes of a godly life is an holy fast of which it is my purpose to speake briefly though the vse and benefit of this duty is so great that it well deserueth a more full discourse because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument and especially in one which is called The holy exercise of a true fast and in another intituled The Christian exercise of fasting written many yeeres since by the right Reuerend Father and my most deare brother that nothing materiall can be added vnto it And therefore I will content my selfe to set downe after mine owne manner some of those poynts briefly which are most essentiall and necessary vnto this exercise for how should I in a Chapter expresse all fully which would require a whole Treatise referring the Christian Reader vnto those learned Treatises if he desire more thorow satisfaction and particular direction in any of them And first that wee may begin with the description of this duty A fast as we here vnderstand it is a voluntary religious and solemne action vndertaken vpon some extraordinary occasion wherein we seriously humble our selues before God in the sight and sense of
vnto him by thankesgiuing as not acknowledging the Author of these benefits the which also the Lord threatneth against his people of Israel in the same place Secondly vnto this inward thankfulnesse there is required not Vers 9. 10. 11. onely that wee know and acknowledge the Lord to be the Author of our food and nourishment habitually but that we also actually remember this his bounty and goodnesse and hauing them in fresh memory that vpon all new occasions we blesse his name for them According to that commandement When thou hast eaten and art full then thou shalt blesse the Deut. 8. 10 11. Lord thy God for the good land which he hath giuen thee beware that thou forget not the Lord thy God c. Outwardly vnto this thankfulnesse is required that wee expresse it first by our words in returning thankes and praise vnto God for our food and nourishment and for all other good blessings spirituall and temporall which wee haue receiued at his hands the which in companie is to be performed by one as the mouth of all the rest and most conueniently by the master of the family and feast and ioyntly together as occasion company and other circumstances will permit by adding hereunto singing of a Psalme according to the example of our Sauiour Christ himselfe at his last Supper with his Apostles Secondly we Matth. 26. 30. must expresse our thankefulnesse outwardly in our workes in imploying that strength which wee haue renewed by our nourishment in the seruice of God by performing the generall duties of Christianity and the speciall duties of our callings that by both wee may glorifie his most holy name who hath so graciously fed and nourished vs. For if wee expect this at the hands of our seruants that being nourished at our cost and finding they should not waite vpon themselues and spend their time about their owne pleasures but in our seruice from whom they haue their maintenance which if they neglect we are ready to turne them out of the dores as vnprofitable drones good for nothing but to liue vpō the spoile of our goods thē how much more wil the Lord who is a much more absolute owner then we iustly require at our hands that after he hath refreshed vs with his creatures we doe not spend our strength in fulfilling the lusts of our owne flesh and the pleasures of sinne but imploy it in all such good duties as most tend to the aduancement of his glory from whom we haue all our maintenance And so much concerning the second kinde of cessation from our labours of the third and last kinde which is taking of our rest by sleepe I will not here speake hauing a more conuenient place for it when wee haue finished all our day labours and are come to speake of the duties in the night CAP. XXVI Of the duties which wee ought to performe when we are solitary and alone §. Sect. 1 That when we are alone we must not be idle and vnfruitfull BEsides those Christian duties which are ordinarily and constantly to be done in some part of euery day there are others which are more accidentall vnto which wee are not tyed euery day or any certaine time of the weeke but to be done when as we shall haue fittest occasions and best opportunitie offered vnto vs. And which belong not to all persons or to the same persons at all times but waite vpon vncertaine occurrents variety of estates and such like circumstances As for example wee are sometimes by our selues alone and sometimes in company with others sometimes in prosperity and ioy and sometime in aduersitie and trouble and vncertaine it is in what day or what part of the day any of these shall happen notwithstanding there are diuers duties which belong to these seueral conditions which with no lesse conscience constancy are to be performed then the other of which we are now come to intreate And first wee will shew what are those Christian duties which belong vnto vs when wee are alone and then what those are which wee ought to performe in the company of others Concerning the former wee must when we are solitary and alone keepe a narrow watch ouer our selues that wee be neither idle and vnfruitfull nor ill imployed and taken vp with bad exercises We must not suffer our mindes to be slothfull and sluggish and so to languish for want of spirituall exercise nor our hearts to remaine in vs dull and dead barraine and empty of all good desires and holy resolutions neither yet must we in respect of action and bodily imployment giue our selues ouer vnto ease and sloth for if we thus as it were lye fallow without any seede of grace sowne in vs the diuell knowing vs to be fit grounds for his husbandry will sow in vs the cockle and tares of all sinne and wickednesse if hee finde vs thus swept and empty of all good wee shall bee fitly garnished for his dwelling as our Sauiour hath taught vs. If wee be not imployed in some good dutie of Matth. 12. 45. Gods seruice the deuill will take vs vp like masterlesse men and allure vs with the pay of worldly vanities to serue him in the workes of darkenesse As wee see in the example of Dauid who spending his time 2. Sam. 11. 1 2. in sloth when Kings went out to warre and the Armie of God was in the field the deuill taking him at this aduantage put his presse-money of carnall pleasure into his hand and so imployed him for the time to fight his battailes euen to the shedding of the blood of innocent Vriah and other of his faithfull seruants §. Sect. 2 That we must spend our solitary houres in good exercises shunning vaine thoughts and intertaining Christian meditations And as our care must bee that we be not idle so much more that wee do not spend our solitary houres in doing that which is ill the which notwithstanding inseparably accompanieth the other For no sooner doe we cease to doe good but we begin to doe euill no sooner doe we leaue the Oare as we are rowing towards the hauen of rest but the winde and tide of our corruption carrieth vs downe the streame towards the dead sea of death and destruction And therefore if we would not be drawne vnto ill we must still be imployed in good exercises keeping alwayes a narrow watch ouer our minds hearts and actions that on the one side they be not ouertaken with any euill nor prostituted vnto any sinne and on the other side that they be wholly taken vp and exercised in all Christian and holy duties First aboue all obseruations wee must looke to our deceitfull minds and hearts that they bee not stolne from vs by the subtilty of the deuill when we are alone and that they doe not as naturally they are apt wander in this solitarinesse and goe astray from the way of Gods commandements and so losing themselues like Lambes in the Desart
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
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
and stretch out our hands towards him If iniquity be in our Iob 11. 13 14. hand we must put it away and not let wickednesse dwell in our tabernacles For if we doe not wash and make vs cleane and put away the euill of our doings but come before him defiled in our sins then though wee spread forth our hands Esa 1. 15 16. God will hide his eyes from vs and when we make many prayers he wil not heare CAP. XIIII Of such things as are required as essentiall vnto prayer §. Sect. 1 That we must pray in truth with attention and not with wandring thoughts IN respect of the action many things are required both in regard of the substance and circumstances Of the former 1. Iohn 5. 14. Iam. 4. 3. sort are the essentials of prayer as 1. in generall that it bee according to Gods reuealed will for if wee frame not our prayers according to this rule we shall goe awry and asking amisse obtaine nothing More especially there is required that wee worship God internally with our hearts as well as externally with our bodies and that we powre forth our soules vnto him in our prayers as Hannah 1. Sam. 1. 15. Psalm 25. 1. Lam. 3. 41. did so as we may say with Dauid Vnto thee O Lord I lift vp my soule and with the afflicted Church Let vs lift vp our heart with our hands vnto God in the heauens For God is a Spirit and will be worshipped in spirit and truth Ioh. 4. 24. Prou. 23. 26. Ier. 29. 13. and aboue all other seruice he requireth the seruice of the heart seeing all other without it is but meere hypocrisie Neither can we hope to obtaine any thing at Gods hands vnlesse our prayers proceed from sincere and vpright hearts seeing he hath limited his promise of hearing only to such according to that of the Psalmist The Lord is neere vnto all that call vpon Psal 145. 18. him to all that call vpon him in truth Let vs therefore take heed when wee call vpon God that our prayer be in truth and not onely the words of the mouth but the prayer of the soule And to this end that we doe with like care auoyd praying with a lying tongue and deceitfull lips when as wee Psal 17. 1. and 119. 7. aske those things with our mouthes which wee desire not in our hearts like those hypocriticall Israelites of whom the Lord complaineth that they had spoken lies against him not crying vnto him with their heart when Hos 7. 13 14. they howled vpon their beds Secondly praying with wandring thoughts hauing when we direct our speech in prayer vnto God our mindes and hearts rouing about worldly vanities and our earthly affaires without either respect to Gods presence or the suits that we haue in hand For this is a grosse abuse of Gods Maiesty which wee are ashamed to offer to our superiours yea euen to our equals speaking vnto them and yet not minding what we say It discouereth great irreuerence and neglect of Gods glorious presence who beholding the secrets of our hearts seeth how far they and our tongues are one from another It argueth great security and hardnesse of heart when as we thus approch into his presence and offer vnto him such heartlesse sacrifices not fearing that dreadfull speech sealed and confirmed by such a terrible example that the Lord will be sanctified and glorified in them that come nigh him either in his mercies or in his Leuit. 10. 2 3. iudgements It makes prayer to bee no prayer but lip-labour and the wind of words which is not the language of the mouth but the speech of the heart It causeth vs to spend our labour in vaine when as we minde not what we say For how shall God vouchsafe to vnderstand our suits when as we our selues will take no notice of them Or how shall he giue vs his rich graces of greatest value when as wee so meanely esteeme them that we can coldly and carelesly aske them at his hands and not thinke them worthy the minding and affecting in our soules and hearts §. Sect. 2 That we must with all diligence banish out of our minds all wandring thoghts and the means hereof And yet seeing through the malice of the diuell and our owne corruption we are euen at our best apt to fall into this foule infirmity let vs with Jer. â—2 40. Psal 86. 11. all care and diligence looke to our hearts when wee performe this duty and earnestly desire the Lord to tye them fast vnto himselfe in the bonds of his feare that they may not in this holy exercise slip aside and depart from him And if wee finde our sinfull flesh so sluggish and secure so worldly and earthly-minded that it dulleth our deuotion and stealeth and carryeth euery hand while our hearts away after things impertinent if not worldly and carnall I think it a good course in our priuate prayer to repeate that againe in which wee were distracted labouring in our repetition to call our hearts backe to ioyne with our voyce seeing heereof commeth a double benefit first that wee shall haue our suites more powerfully offered vnto God when as they are propounded in this hearty manner And secondly hereby we shall tame the flesh and make it not so eager to interrupt vs in these holy duties when as the spirituall part imposeth vpon it this punishment by way of reuenge for its sloth and worldlinesse to make it to continue so much the longer at this exercise vnto which naturally it is so backward and auerse and not to feed it selfe vpon any worldly thoughts wherein it wholly delighteth till it haue first waited on the Spirit and suffered it without interruption to refresh it selfe with this heauenly breakfast Let vs meditate also on that glorious presence before whom we stand who looketh not so much to the phrase of our words and the well-running stile of our speech as to the discourse of our soules and hearts which being so full of distractions and senselesse rauings and rouings from the matter one while speaking to God and as it were with the same breath and in the middest of a sentence breaking off and speaking to the world iumbling and confusedly mingling things spirituall and carnall heauenly and earthly holy and profane how can it be but vgly and mis-shapen in his sight being like Anticke-worke consisting of monstrous compositions wherein the body of a bird and the taile of a serpent the face and fore-part of a man and the hind-part and legs of a beast or the taile of a fish are ioyned together Let vs thinke vpon the excellency profit and necessity of those gifts and graces which in our prayers wee desire of God and how infinitely they excell those worldly vanities which Satan and our owne flesh doe cast into our minds to distract vs in our suites Vnto vvhose suggestions it is no lesse folly to listen then
meanes to be freed from them but as we are to pray that we may not be led into tentation so also that we may be deliuered from euill §. Sect. 3 That we must beare our afflictions with patience and what things are required heereunto And these are the rules which are to bee obserued before afflictions befall vs. In our afflictions the mayne duty to be performed is that we beare them with patience which is that passiue obedience whereby wee submit our selues vnto Gods will with all meekenesse humility and contentation in all estates bearing his fatherly chastisements quietly constantly and willingly till hee deliuer vs and giue vnto vs lawfull meanes to bee freed from our afflictions So that if wee would rightly demeane our selues in the time of our troubles wee must beare them with patience vnto which is required first obedience humility and contentation whereby wee meekely submit our selues vnto Gods good pleasure to bee chastized of him and to beare that crosse which he imposeth saying with Eli It is the 1. Sam. 3. 18. Lord let him doe what seemeth good vnto him and with Dauid Heere I am 2. Sam. 15. 26. let him doe vnto me as it seemeth good in his eyes and with our Sauiour Christ Not as I will but as thou wilt Secondly that we beare our crosse Mat. 26. 39 42. quietly with Dauid not opening our mouthes to murmure and mutter Psal 39. 9. because it is the Lord that hath imposed it and professing with Iob that we will lay our hands vpon our mouthes keepe silence and speake no more And Iob 39. 37. howsoeuer we may and ought to grieue moderately in our afflictions as being the chastizements of our heauenly Father for our sinnes which the Apostle telleth vs we must not despise yet we must labour as much as may Heb. 12. 6. Ier. 5. 3. be to be free from tumultuous passion from repining against Gods prouidence or raging against the inferiour meanes of our afflictions which are but as rods in his hands imitating as neere as wee can the example of our Sauiour Christ who was brought out as a sheepe to the slaughter and as Esa 53. 7. a sheepe before the shearer is dumbe so opened he not his mouth Thirdly there is required constancy whereby wee resolue to beare our burthen so long till God who laid it vpon vs doe put to his helping hand and take it off that is we must not vse vnlawfull meanes to shift it from vs nor murmure against Gods prouidence whilest it lyeth heauy vpon vs but hold out to beare it with all patience till God giue vs lawfull meanes to be eased of it Which that we may doe we must after one assault is past prepare our selues for another and like good Pilots in a storme after wee haue broken many billowes we are not to be secure but still be in readinesse expecting others neuer ceasing our care and diligence till we be safely arriued in the Hauen of rest And this our Sauiour hath warned vs of when hee saith that he who will bee his Disciple must take vp his crosse daily and follow him Luk. 9. 23. And the Apostle Iames would not haue our patience onely to begin well but to haue her perfect worke and lacke nothing Lastly there is required to Iam. 1. 4. this patience that we beare our afflictions willingly and cheerefully not because we can doe no otherwise but with all alacrity and readinesse as Rom. 8. 18 28. 2. Cor. 4. 17. being sent of God who by his wisedome and power can and in respect of his goodnesse and truth will dispose of them for our good And this our cheerefulnesse must shew it selfe in our readinesse to praise and magnifie Gods Name not so much in regard of the afflictions themselues though in respect of that greater measure which our sinnes haue deserued wee haue in our greatest afflictions iust cause to blesse God with Iob Iob 1. 21. and with the Church to acknowledge the mercies of the Lord in that we Ier. 3. 22. are not vtterly consumed as in regard of his wisedome goodnesse and truth whereby he causeth them to worke together for the best and to serue as meanes to further our saluation And this the Apostle Peter requireth that if any man suffer as a Christian he should not be ashamed but glorifie God 1. Pet. 4. 16. on this behalfe The which was practised by Paul and Silas who when they Act. 16. 25. were cast into the dungeon and after they were cruelly whipped put into the stockes bore all with patience and expressed their thankfulnesse by singing of Psalmes Secondly our cheerefulnesse must shew it selfe by our spirituall reioycing and ioy in the holy Ghost not in respect of our afflictions themselues which in their owne nature or as they are fruits of sinne doe iustly bring with them griefe and mourning but in respect of the fruits and benefits which through Gods infinite wisedome and goodnesse they bring vnto vs in this life and the life to come And in this regard our Sauiour willeth his Disciples to reioyce in their persecutions because their reward Mat. 5. 11 12. was great in heauen The which they accordingly performed reioycing when they were beat at the commandement of the Councell because they were thought worthy to suffer rebuke for Christs Name Vnto Act. 5. 41. Rom. 5. 3. 1. Thes 1. 6. which high degrees of patience though wee cannot attaine in any perfection yet must we labour and striue after them and though wee cannot hit the marke of perfection yet we must shoote as neere it as we can being Iam. 1. 5. in the meane time sorry for our wants and infirmities and vsing all good meanes whereby they may be supplied §. Sect. 4 Of the meanes of patience first because God is the Author of all our afflictions Now the chiefe meanes whereby wee may attaine vnto patience in our tribulations are principally two the first is feruent and effectuall prayer Iam. 1. 5. 2. Cor. 13. 4. Rom. 15. 5. Phil. 4. 13. according to that of the Apostle Iames If any of you lacke wisedome that is to beare the crosse of which he there speaketh let him aske it of God which giueth to men liberally reproaching none and it shall be giuen him For it is God alone who doth comfort vs in all our tribulations He is the God of patience and consolation the Father of mercies and God of all comforts by whose wisedome directing vs and power assisting vs we are able to doe all things and preserued from sinking vnder the heauiest afflictions The second helpe and meanes of working patience in afflictions is meditation vpon such reasons as may cause and begin it where it is not and increase it where it is already begun And these concerne either the induring of the crosse or the end and issue The former are simple or comparatiue The simple reasons arise
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
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
and our owne spirituall good and euerlasting saluation Cheerfulnesse in the wayes of godlinesse when they seeme fullest of difficulty and danger because the Lord in whom we trust is able to support and defend vs. And finally conscience of our well doing and our earnest desire to glorifie and please God in all Christian and holy duties doth not onely much strengthen our faith in the assurance of Gods infinite mercies and Christs all-sufficient merits but also exceedingly confirme our affiance in the sense and feeling of Gods loue so that we are thereby inabled with great confidence to haue our accesse vnto the Throne of grace and with much liberty of speech and spirit to make all our suits knowne vnto him with assurance that they shall be graciously heard and granted For the effectuall Iam. 5. 16. feruent prayer of arighteous man auaileth much And we are assured with Dauid that the God of our righteousnes will heare our prayers and that the Lord Psal 4. 1 3. who setteth apart him that is godly for himselfe will heare vs being such when we call vpon him That the eyes of the Lord are vpon the righteous and that his eares are open to heare their cry The which the Apostle Peter vseth Psal 34. 15. as an effectuall argument to mooue vs to eschew euill and doe good to seeke 1. Pet. 3. 11 12. peace and ensue it because it confirmeth our confidence that God will heare and grant all our suits seeing as the Psalmist speaketh He will fulfill Psal 145. 19. the desires of them that feare him he also will heare their cry and will saue them For howsoeuer the chiefe and principall cause of our confidence and boldnesse be not any thing in our selues but onely Iesus Christ in whom God is well pleased with vs according to that of the Apostle In whom Ephes 3. 12. we haue boldnesse and accesse with confidence by the faith of him And though this be the maine ground of our affiance when we make our suits knowne vnto God because Christ our high Priest maketh intercession for vs in confidence whereof we may as the Apostle exhorteth come boldly vnto the Heb. 4. 16. Throne of grace that we may obtain mercy find grace to help in time of need yet we may draw neere with much more boldnesse and with a true heart in full Heb. 10. 22. assurance of faith when we haue our harts sprinkled from an euill conscience and our bodies washed with pure water that is not only the blood of Redemptiō which purgeth vs from the guilt of our sinnes but also the water of ablution which cleansing vs from the corruption of sinne doth assure vs that we are washed in that Lauer of Christs blood and when our consciences are so purged from dead workes thereby as that wee are inabled in some good measure to serue the liuing God For if wee regard wickednesse in our Heb. 9. 14. Psal 66. 18. hearts we can haue no assurance that God will heare vs if wee come into Gods presence with guilty consciences accusing vs for the neglect of his seruice and for liuing in sinne without repentance shame will couer our faces and take away all boldnesse and confidence when wee make our suits vnto him For we know that if our heart condemne vs God is greater Iob. 3. 20 21 22 then our heart and knoweth all things but if our hearts condemne vs not then haue we confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things that are pleasing in his sight For this maketh him to entertaine our suits not onely graciously in respect of vs but also with great pleasure in himselfe according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but Pro. 15. 8. the prayer of the vpright is his delight Whereof it is that Dauid though a man highly in Gods fauour would not rashly presse into his presence to make his suits vnto him before hee had renewed his righteousnesse by faith and repentance For he professeth that he would first wash his hands Psal 26. 6. in innocency and then he would compasse Gods Altar Now what greater benefit then this or what more effectuall motiue vnto a godly life then to haue hereby the grace and fauour of our Soueraigne Lord and King so as we may at all times with boldnesse come into his presence and as his chiefe fauorites haue his eare still open vnto vs so as we may freely make all our suits knowne vnto him with assured confidence that they shall be heard and granted seeing he taketh delight in our prayers and is as well pleased in giuing as we in receiuing §. Sect. 5 That a godly life bringeth courage and true fortitude The third spirituall benefit which a godly life bringeth is Christian courage and true fortitude For being assured of Gods fauour and gracious assistance no dangers are able to daunt vs and hauing put on the brestplate of righteousnesse we feare not the incounters of any enemies According to that of Salomon The wicked flee when no man pursueth but the righteous are bold as a Lion An example whereof wee haue in Dauid who was so couragious in the assurance of Gods assistance that hee saith he would not be afraid of ten thousand of people that had set themselues against Psal 3. 5. him round about And professeth that because God was his refuge and Psal 46. 1 2. strength he would not feare though the earth were remoued and though the Mountaines were carried into the middest of the sea Yea though he should walke Psal 23. 4. thorow the vale of the shadow of death yet he would feare no euill because God was with him and his rod and staffe comforted him Neither was this his case alone but of all those that feare and serue the Lord who as he sheweth at large stand in feare of no euill though dangers beset them on all sides because they haue made God their refuge and fortresse who will therefore Psal 91. 2 3 c. deliuer them from the feare of the Fowler and from the noysome pestilence c. And giue his Angels charge ouer them to keepe them in all their wayes who shall beare them vp in their hands lest they dash their foot against a stone And therefore if we would be truly couragious let vs serue God in the duties of a godly life and being safe vnder his protection and hauing him on Rom. 8. 31. Psal 56. 11. our side we shall not need to care who set against vs nor to feare what man can doe vnto vs. §. Sect. 6 That a godly life keepeth our consciences pure and peaceable The fourth benefit is that this godly life doth keepe our consciences pure and peaceable For when wee set our selues with full resolution to please God in all things we carefully flee all knowne
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion cōtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
which men so eagerly hunt after yet alas what inestimable losse is in this purchase for as our Sauiour speaketh What will it profit vs to gaine the whole world and lose our owne soules Mark 8. 36. CAP. VIII Of the impediments of a godly life which arise from scandals and offences §. Sect. 1 The first scandall arising from the prosperity of the wicked ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse both in respect of their iudgement and affections their words and actions Now we are to intreate of such as arise from scandals and offences which they commonly cast in our way as stumbling blockes to discourage vs in the course of Christianity The first whereof is the flourishing estate of wicked worldlings who prosper in their sinfull courses and abound in riches honours and pleasures as though they were highly in Gods fauour and were approoued of him in all their courses seeing they inioy aboue all others so many testimonies of his loue and exceed all other men in outward blessings And this the wise Salomon obserued in his time There is saith he a vanity which is done vpon the earth that there Eccles 8. 14. 9. 1 2. be iust men to whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity This was it which had almost made holy Dauids foot to slip to offend against the generation of Gods children and to Psal 73. 2 3 13 15. conclude that he had clensed his heart and washed his hands in innocencie in vaine when hee obserued the great prosperity of the wicked and how they thriued in all their courses This brought Ieremy to a stand and made him so bold as to reason the matter with God concerning the administration of his righteous Iudgements Wherefore saith he doth the way of Ier. 12. 1 2. the wicked prosper wherefore are all they happy that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring foorth fruit Thou art neere in their mouth and farre from their reynes But this impediment we shall easily remooue if with Dauid wee will goe into Gods Sanctuary for there we shall vnderstand their end namely that God hath set them in slippery places from which he casteth them Psal 73. 17 18. dwone into destruction And this truth we may confirme vnto our selues not only by our owne dayly obseruation but also by the experience of the faithful who haue gone before vs and haue raysed vp their hearts with comfort after that they had stumbled at this stone of offence I haue seene saith Dauid the wicked in great power and spreading himselfe Psal 37. 35 36 37. like a greene Bay tree Yet he passed away and lo he was not yea I sought him but he could not be found And contrariwise Marke the perfect man and behold the vpright for howsoeuer his beginnings may be embittered with afflictions yet the end of that man is peace But the transgressours shall be destroyed together and the end of the wicked shall be cut off So out of his wise experience Salomon thus concludeth Though a sinner doe euill an hundred times and his dayes be prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God Againe let vs consider that the wicked in this life haue with Diues all their good the Luk. 16. 25. which through their abuse turneth to their great euill fatting them for the day of slaughter and seruing vnto them as occasions and instruments of sinne doe but increase their fearefull condemnation Let vs remember that they haue their portion in this life hauing their Psal 17. 14. bellies filled with Gods hid treasure and no further ioy remayneth vnto them but this which is so mutable and momentany whereas the Lord hath farre better things in store for his owne children and seruants euen permanent riches and honours and pleasures at his owne right hand for euer-more And therefore we neede not to enuie the happinesse of these slaues nor to be discouraged in the seruice of our heauenly Father though for the present they haue more to spend in their riotous courses then we seeing though in the time of our non-age he giueth vnto vs but some short allowance because through childish folly wee are apt to abuse greater plenty and to accompany them in the same excesse yet he reserueth better things in store for vs euen our heauenly inheritance glorie without disgrace riches and treasures which fade not and rauishing delights which shall continue for euermore §. Sect. 2 The second scandall arising from iudgement deferred The second scandall and offence is that delay which God seemeth to make in the administration of his Iudgements and dispensation of his benefits and rewards For first when wicked men multiply their sinnes and yet escape deserued punishment they begin to doubt whether there be any prouidence and so let the reines loose to all manner of wickednesse According to that of the Preacher Because Eccl. 8. 11. sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill And Gods children likewise stumble at this stone of offence being tempted to thinke that there is no gaine in godlinesse and little profit in being more diligent then others in the duties of Gods seruice when as they obserue that there is in respect of outward things no assurance of loue or hatred nor any difference betweene one and another seeing all things come Eccl. 9. 1 2. alike to all and there is one euent to the righteous and the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath But this tentation stumbling blocke I haue before remoued only let vs remember that Gods Iudgements like himselfe are eternall that he giueth such rewards to the godly inflicteth such punishments vpon the wicked as are endlesse and euerlasting In which respect a thousand yeeres are with God but as one day as the Apostle 2. Pet. 3. 8. speaketh and the benefits and afflictions of the longest liuer nothing in comparison of future ioyes and miseries And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses seeing it shall soone haue an end and bring with it endlesse punishments Neither should the longest and greatest afflictions discourage vs in the duties of a godly
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
come out of our naturall ignorance and to haue our minds illightned with the knowledge of God and of those attributes whereby his true feare is wrought in our hearts as his omnipotent power omniscient wisedome omnipresence iustice trueth mercie goodnesse and the rest For there are scarce any that are ignorant of these who are not wholly possessed with carnall securitie neither doth it make them watchfull and fearefull to be compassed about with desperate dangers because liuing in the blindnesse of ignorance and in such palpable darknesse as obscureth all things they want both light and sight to see and apprehend them §. 2 The second remedie is to consider and meditate often on Gods attributes The second meanes and remedie against securitie is not onely to know God and his attributes but also often to meditate and consider of them As still to thinke and remember that hee who seeth all things seeth and beholdeth our most secret actions yea searcheth our very hearts and reines discerning euery turning and winding in this Labyrinth much better then we our selues So Salomon The eyes of the Lord are in euery place beholding the euill and the good Prouerb 15. 3. And Iob I know that thou canst doe euery thing and that no thought can be with-holden from thee Iob 42. 2. And therefore Dauid setteth God continually before him I haue saith he set the Lord alwayes before me because he is at my right hand I shall not be moued Psal 16. 8. and Psal 119. 168. Yea a Deus totus est senâ—us totus viâ—us totus â—udiâ—us Plâ—â— hist 〈◊〉 l. â— c. 7. that he looketh not thus vpon vs afarre off he being in heauen and we on earth but being in all b Sphaeâ—â— cuius â—enâ—â—um vbique circâ—mfâ—rentia â—uâ—quam Empâ—â—ocles Psal 1â—9 8 9. places alike is present with vs and standeth by to see how in all things we carrie our selues and not as an idle speculatour only to gaze on our actions with either liking or dislike of them but as our c Magna tibi custodâ—a necessaria est qui ante ocules â—udicis vâ—uis cuncta cernentis Bernard mâ—dâ—t c. 6. Iudge who will either acquit and reward vs if we doe well or condemne and punish vs if we doe euill And not such a corrupt Iudge who may be blinded with rewards and taketh more care to weigh the bribe then the cause or a respecter of persons who may easily be mis-led by fauour or friendship or one so weake in authoritie or confined in his iurisdiction to such narrow limits or of such small power and strength that we may appeale from his sentence to an higher Court flee out of his dominions or by our owne wisedome and strength or helpe of our friends deliuer our selues from his iust doome by mayne force But let vs remember that the Iudge who standeth by and looketh vpon our actions is most vpright and vnpartiall who accepteth no mans person and so all-sufficient in himselfe that hee needeth no rewards and supreme Lord of all so that wee cannot giue him any thing which is not his owne alreadie That his dominion lasteth vnto all ages and extendeth vnto all creatures and his presence filleth all places so that If we could ascend into heauen he is there if we should 2. Cor. 5. 10. make our heds in hell he is there if we should take the wings of the morning to flee from his presence and dwell in the vtmost parts of the sea euen there the hand of his power and prouidence would find vs out that his sentence and decrees are much more firme and irreuocable then those of the Medes and Persians and his truth so inuiolable and vnchangeable that what hee hath spoken cannot bee disanulled but shall surely be accomplished That he is so omnipotent in power that all the creatures in heauen and earth cannot resist his will That hee is a God that hateth iniquitie and is a consuming fire to burne vp impenitent Heb. 12. 31. sinners as stubble in which regard it is a fearefull things to fall into the hands of this iust true powerfull and euerliuing God Finally let vs consider that hee who looketh vpon vs and standeth by vs is infinitly good and gracious our deare Father in Iesus Christ who hath bestowed on vs all the benefits which wee enioy in present possession and future hope and therefore that it is great impietie and foule shame to abuse such infinite mercie and inestimable benefits by neglecting his eye and presence and sleeping through carnall securitie quietly in our sinnes without any desire to come out of them by vnfained repentance And if thus considering and meditating on Gods nature and attributes we set him continually before our eyes and ourselues and all our actions in his presence it is not possible that there should be any place to lodge securitie in our hearts For if the eye of the louing and wise Father of the iust Iudge and soueraigne King doe make Children and Subiects to shake off securitie and to carrie themselues in their presence with awfull reuerence and with a desire to approue their words and workes vnto them how much more shall we thus doe if we continually set God before vs the King of Kings the supreme Iudge of men and Angels and our most gracious Father in Iesus Christ §. 3 The third meanes is to cast off all self-confidence The third meanes is to cast of all selfe-confidence and opinion of our owne wisedome and strength as being altogether insufficient to preserue vs from the least dangers Which that wee may doe let vs consider that we are neuer neerer falling then when we rest vpon the broken staffe of our owne strength and neuer further from it then when vtterly despayring of all our owne abilities we cast these brittle reeds out of our hands which doe but trouble vs and hinder our hold and relye our selues vpon the Lord the sure and neuer fayling pillar of our strength And this we see in the example of Dauid who Psal 30. 6 7. in the strength of his prosperitie growing confident that hee could not be moued was presently troubled and foiled But when finding Psal 94. 18. his foot to slip he despaired of standing in his owne strength then the mercie of the Lord did hold him vp But especially let vs wholly denie and reiect our owne worth and merits the opinion our good natures good meanings and intentions yea of the strength of our spirituall graces as though they were sufficient to deserue Gods protection or to vphold and defend vs against all perils For this maketh vs much the lesse to respect God and reuerence his holy Maiestie and to sleepe more deadly in our carnall securitie when wee lodge in the castle of our owne strength and abilities and haue the keyes of our safetie and protection in our owne keeping Whereas if we see and acknowledge our owne insufficiencie our want of wisedome and power