which we did prepare them whereof if wee faile all our former labour will be vaine and fruitlesse For as it doth not auaile a man for the preseruation and comfort of his life that his granaries and store-houses are full of all good prouision no not to haue his table throughly furnished with all variety of meats if he doe not feed vpon them nor to haue his chests and wardrobe full of apparell if he doe not put them on nor miser-like to hoord vp treasures in abundance and neuer conuert them to vse nor imploy them for the reliefe of his necessity and comfort of his life so it will not profit vs at all for the nourishing strengthening and refreshing of our soules to make prouision in all kinds and to lay it vp in the store-house of our minds and memories if it be not applyed to our hearts and affections which are the most essentiall and vitall parts of a true Christian that they may nourish and comfort them and make them actiue and able to performe with cheerfulnesse all holy duties of a Christian life To which purpose there is further required after we haue by the discourse of our vnderstandings cleered and inlarged the matter whereon wee meditate with much variety that we now labour to bring all which wee haue thought vpon by speciall application to our owne particular vse and to worke and inforce it vpon our hearts and consciences that they may haue a liuely taste and thorow sense and feeling of it stirring vp our affections according to the nature and quality of the matter either to holy loue or hatred to admiration or contempt ioy or sorrow hope or feare desire or abhorring confidence or shame and so in the rest Thus if the subiect matter of our meditation be good both in it owne nature and vnto vs we are by considering the Authour and end of it the beauty and excellency the profit and benefit the necessity of hauing it and the misery of wanting it to worke it into our hearts by inflaming them with the loue and desire of it by stirring them vp with admiration in their pursuit and ioy in their fruition by affecting them with hope of obtaining them either in respect of matter or degree and with care and feare of losing or lessening them But if it be euill and wicked wee are by considering the causes and fountaine from which it springeth the pernicious ends whereto it tendeth the mischieuous effects which it produceth the deformity and basenesse the losse and misery vnprofitablenesse and maliciousnesse of it to worke our hearts to a further detestation and lothing to a contempt auersation and abhorring of it if by the tentations of our spirituall enemies it be pressed vpon vs or to shame and sorrow if they bee tainted with it and haue giuen it admission Neither must we content our selues with weake motions in this kind but wee must labour to worke in our hearts feruent affections and such as discouer much zeale and deuotion not thinking it enough to taste of these spirituall meats which the discourse of our vnderstandings hath set before vs and so to leaue them as it were standing vpon the table without receiuing by them any further benefit but we must hunger and thirst after them with longing and earnest desires we must labour to haue a thorow sense and feeling of their comfortable sweetnesse yea wee must swallow them downe and digest them not so much in our stomackes as in the ventricles of our hearts to increase the vitall spirits of our soules which may inable vs to liue the life of grace and make vs fit and vigorous for spirituall motion And the more we finde our selues affected with these spirituall delicacies and the more sweetnesse and benefit we rellish in them the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit setting vp as it were all our sailes when wee haue got a prosperous gale and when we are come to a good veyne in this golden mine we must not bee satisfied when wee haue made an entrance but dig into it further with more diligence incouraging and comforting our selues in this delightfull labour with these first good beginnings §. Sect. 4 That we must not be discouraged though we cannot at the first feele the fruit of our meditations But what if we cannot after some good indeuour feele the sweetnesse of this exercise yet we must not be discouraged and giue it ouer but vse all good meanes to recouer our taste and spirituall appetite seeing the cause of the defect is in their indisposition and not because this spirituall food wanteth sweetnesse And seeing it is not a matter intellectuall and subiect to the discourse of the mind but rather of sense and practice caused by a secret fitting and application of it to the obiect which is principally done by the Spirit of God working in our hearts and instrumentally by a liuely faith therefore we are not to labour so much to stirre vp our affections that we may rellish this sweetnesse by discourse of reason which worketh little vpon the sense and appetite and much lesse by vehement agitation of the body and outward parts to draw on passion like Actours vpon a Stage as some haue foolishly prescribed but applying the poynts whereon we haue discoursed by faith let vs labour to gaine the rellish and taste of sweetnesse in them rather by prayer then by arguments Neither let this discourage vs and interrupt our exercise but let vs submitting our selues to the good will and pleasure of God wait his leisure with meeknesse and patience expecting when he will be pleased to descend into our hearts by his holy Spirit to mooue and excite our affections as somtime the Angell into the Poole that hee might trouble the waters According to that in the Lamentations It is good that a man Lam. 3. 26. should both hope and quietly waite for the saluation of the Lord. Which if wee doe we shall assuredly finde the fruit of our labour For as the Prophet speaketh of vision so may I of this spirituall visitation It stayeth but for Habak 2. 3. the appoynted time but at the end it shall speake comfort to our hearts and not lye Though it seeme to tarry wait for it because it will surely come it will not tarry Yea if we be not discouraged with this delay but continue our exercise in obedience to God labouring to performe it as we are able when we cannot doe it in such perfection as we would the Lord when hee commeth to visit our hearts will bring in his hand double wages rewarding both our obedience and duty and also our faith and patience by filling our hearts with spirituall comforts quickening their appetite and replenishing them with holy affections So that though like greene wood they are not presently inflamed but need much blowing before they can be thorowly kindled yet if wee continue they will through Gods
blessing recompence our labour seeing at the last their heate will exceed and bring vnto vs more lasting comfort then if they had like wood that is seare been quickly kindled with much lesse labour §. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taste and sense of the things whereon we meditate And thus we see how we are to haue our hearts affected with a liuely taste sense and feeling of the things whereon wee meditate now the meanes whereby we may haue it wrought in vs are diuers First we must examine our selues in the court of conscience according to the rule of Gods Word how we haue profited and thriuen in those graces and in the practice of those duties or how we haue been tainted with those corruptions and how farre forth we haue been guilty of those sinnes whereon we haue meditated what defects in those graces and duties doe still remaine in vs or in the full and perfect mortification of our vices and reformation of our liues by leauing and forsaking of those sinnes which in our meditations we haue thought vpon By which examination as wee shall afterwards shew more at large we shall come both to a true sight of our graces and holy duties in which wee haue profited and of the progresse which wee haue made in the mortification of our corruptions which will affect our hearts with vnfained thankfulnesse vnto God by whose grace and assistance we haue been inabled hereunto and with the feruent loue of him who hath been so gracious vnto vs and with a liuely sense and feeling of our spirituall wants and of those corruptions and sins which yet adhere vnto vs that we may be truly humbled in the sight and feeling of our wants and imperfections and labour to come out of them by hearty repentance Secondly when by this examination wee haue come to a true sight of our wants and weaknesses and haue affected our hearts with a true sense of them wee must make an humble acknowledgement of them vnto God and our owne soules laying open our wants like distressed suiters before him who is only able to supply thē our spiritual wounds of sinne and putrified sores of corruption before the Physician of our soules who is All-sufficient and willing to heale and cure them With which humble confession our hearts will bee affected with a more thorow hatred of all our sinfull corruptions and with longing desires to haue all our wants supplyed and also with true comfort and inward ioy in the assurance of their remission and the satisfying of our desires seeing if we acknowledge our sinnes he is faithfull and righteous to forgiue them if we 1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53. humble our selues he will exalt vs and if seeing our owne emptinesse we hunger and thirst after grace and righteousnesse he will fill and replenish vs. Thirdly there must follow vpon this a lamentable complaint in respect of the grace wherein we are defectiue and the corruption and sin which doth yet adhere and cleaue vnto vs not so much in regard of any euill of punishment accompanying them from which we are deliuered through Gods mercy and Christs merits as because we haue by them offended and dishonoured our great and glorious God who hath been so gracious to forgiue them The consideration whereof must affect our hearts not onely with mournfull sorrow which must breake out into these bitter complaints but also with an holy anger against our selues which must shew it selfe by expostulating the matter with our soules by aggrauating our sinnes and wants and by rebuking their sloth and sluggishnes in neglecting the meanes which the Lord hath plentifully afforded vs for the mortifying of the one and supplying of the other Fourthly vpon this sight and sense of our wants and sinnes and complaint of our distresse and misery in regard of them there must follow a vehement and passionate wish whereby we are to expresse the feruency and earnest longing of our desires to haue that grace supplied or increased wherein wee finde our defect and that vice and sinne pardoned and mortified which wee feele still cleauing vnto vs crying out with Dauid in a patheticall manner O that my wayes were so directed that I might keepe thy statutes And againe Psal 119. 5 20. My soule breaketh for the longing that it hath to thy iudgements at all times And with the Apostle Paul O wretched man that I am who shall deliuer Rom. 7. 24. me from the body of this death The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition seeing the Lord hath promised to satisfie the desires of those that feare and serue Psal 145. 19. him Fifthly vpon this must follow an vtter deniall of our selues and our owne strength and an humble acknowledgement of our impotency and insufficiency either to supply the defect of that good thing which wee desire or to remoue that euill and subdue that corruption which though we hate doth notwithstanding stil adhere and cleaue vnto vs confessing with the Apostle that we are not sufficient as of our selues so much as to think a good 2. Cor. 3. 5. thought and that whatsoeuer sufficiency there is in vs wee haue receiued from the Lord who alone worketh in vs both to will and to doe The which 1. Cor. 4. 7. Phil. acknowledgement being made with humble hearts and broken spirits is most necessary and profitable for to whom should we acknowledge our impotency and weaknesse rather then vnto him who is able to manifest his power in our infirmities and to giue vs such spirituall abilities that we 2. Cor. 12. 9. shall bee inabled to doe all things which hee requireth through the power of him that strengtheneth vs. Sixthly after this humble confession Phil. 4. 13. must follow earnest Petition whereby we must craue with all feruency at the hands of God that he wil so assist vs with his grace and holy Spirit and blesse vnto vs all good meanes which wee vse for the increasing of that vertue in which we are defectiue and for the strengthening of vs to that good duty vnto which in our selues we finde an vtter disability or for the mortifying of that vice and corruption which in our owne strength wee are not able to subdue and ouercome attributing vnto him the glory and praise of his owne power and all-sufficiency whereby he is able and of his goodnesse loue and truth wherby he is ready willing to supply by himselfe whatsoeuer is wanting and defectiue in our abilities The which feruency of our suits we must in sincerity of heart inforce with all importunity vrging and aggrauating our owne impotency and need of Gods helpe and his sufficiency to doe what we desire and truth wherby he hath bound himselfe to performe it Lastly out of the consideration of this all-sufficiency and truth of God we must raise
and by not only resisting and quenching his good motions which hee hath put into thee but also by giuing way and entertainement vnto the contrary suggestions of Satan and thine owne sinfull flesh And let this grieue thee my soule that thou shouldst giue such a kind Ghest so vnkinde a welcome that thou shouldst weary him that was sent by thy Sauiour to refresh thee grieue him that came to be thy Comforter and contend and wrangle with him who is the Author of all thy peace §. Sect. 4 Motiues perswading to repentance and amondment of life But content not thy selfe O my soule to haue sorrowed for thy sinnes vnlesse thou also leaue and forsake them without which thy sorrow is false and hypocriticall For these bitter medicines haue if they be right a purging property and little good will they doe thee if they distaste thy palate with the bitter vpbraidings of thy sinnes but doe not purge thee from these corrupt humours Yea in truth if thy sinnes be vnpleasant to thy taste and like gall in thy mouth thou canst not chuse but spit them out If they be grieuous vnto thee as Hagar to her mistresse thou wilt neuer bee at quiet till thou hast inforced them to depart Or if through the strength of thy corrupt nature thou canst not quite remooue them from dwelling with thee they will be as scourges to thy sides and thornes in thine Ios 23. 13. eyes which will make thee desire and indeuour to be rid of such cumbrous neighbours to make continuall warre against them and to watch all good opportunities of rooting them out if not altogether yet at least by degrees For how can two dwell peaceably together vnlesse they bee agreed who feeleth sinne with Paul like a thorne in the flesh and will not pull it out Amos 3. 3. or if he cannot himselfe who will not with him cry out for helpe Wretched man that I am who shall deliuer mee from this body of death Yea in truth my soule the same reasons which make thee truely to lament for thy sinnes will make thee as willing to forsake them For if thou louest God who so loueth thee thou must needs hate and forsake that which hee abhorreth If thine heart bee truely and thorowly warmed with the beames of his loue brightly shining in that inestimable gift of his onely begotten and dearely Beloued thou canst not thinke much for his sake to offer thy sinnes to bee killed and mortified which thou hast iust cause aboue all things to hate for if thou willingly lettest them escape after God hath designed them to death thy life must goe for theirs seeing for thy sake he was content to giue the Sonne of his loue to be killed and crucified that by his death thou mightest liue If thou diddest as thou oughtest my soule esteeme thy God thy dearest and greatest friend thou wouldest esteeme it but a small matter to leaue for his sake thy greatest enemie Consider also my soule that thy Sauiour hath shed his precious Blood to wash away thy sinnes not onely in respect of their guilt and punishment but also of their filth and corruption and wilt thou suffer this vncleanenesse of sinne still to sticke vnto thee and so cause his blood to bee spilt in vaine Hee was content for a time to be forsaken in his owne sense of his heauenly Father whom to inioy was the life and to be seuered from him the death of his soule that he might make an vtter separatiō between thee and thy sinnes and wilt thou not for his sake part with them my soule especially considering that if thou cleauest vnto them they will be a partition wall to separate thee from thy God Finally the holy Spirit whom thou hast entertained for thy Ghest to lodge in thee may mooue thee for his sake to forsake thy sinnes For he being holy and delighting in purity cannot indure to haue sinne for an inmate where he is a Ghest but will depart in discontent if hee bee annoyed with such a lothsome neighbour Now as there is no society so sweet and comfortable as this Communion of the holy Ghost seeing hee commeth not alone but accompanied with all sanctifying and sauing graces with peace that passeth all vnderstanding peace with God and peace of a good conscience with comforts which vphold vs in all discontents with ioy vnspeakeable and glorious which cannot bee imbittered with any griefe so there is no solitude so vncomfortable as when thou art left and forsaken of the Comforter himselfe because to inioy his company thou canst not be contented to leaue thy sinnes Turne therefore from thy sinnes O my soule but withall turne to thy God Cease from euill and learne to doe well and being freed from the base seruice of sinne become now the seruant of righteousnesse The beginning of thy misery was thy turning from God for how couldst thou be but miserable and accursed when thou diddest leaue him in whose fruition consisteth thy chiefe happinesse how couldest thou but bee in palpable darkenesse when the beames of his fauour did not shine vpon thee who is thine onely Light How couldst thou be but euill and wicked when thou diddest forsake him who is the chiefe Goodnesse And the beginning of thy happinesse is when thou returnest vnto him When thou wentest from him with the Prodigall thou hauing mis-spent the rich portion of his graces becamest so poore and beggerly that to satisfie thine hunger thou wast faine to feed with swinish worldlings vpon the base huskes of earthly vanities but vpon thy returning to him hee will meete thee when thou art farre off receiue thee into wonted fauour put on thee the best garment kill for thee the fat Calfe and feast thee at his owne Table with great ioy When thou wentst from him like a wandring sheep in losing thy Shepherd thou didst lose thy selfe stray in the desarts of sinne and being intangled in the briers of Satans tentations wast a ready and easie prey to this rauenous Wolfe But when thy great and good Shepherd had sought and found thee and thou hearing his voyce diddest desire to come out of this wofull plight hee tooke thee vpon his blessed shoulders when thou wast not able to goe brought thee backe to his sheepefold and hath caused thee to feed in pleasant pastures by the still Psal 23. 2. waters Returne then vnto thy God O my soule loue him who hath beene so good vnto thee with all thine heart and serue him with all thy might And because thou hast mis-spent many of thy good houres in the seruice of sinne and Satan without gaine yea to thy losse redeeme this Eph. 4. 16. lost time by redoubling thy diligence for the time to come His seruice is perfect liberty and not to be in it is to be in the worst bondage All his seruants are his sonnes yea heires of his Kingdome and co-heires with Christ It is commonly sayd that there is no seruice to
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
preserued from receiuing hurt by our carnall lusts and the deuils tentations or if we haue yet we shall with great ease recouer our losses when they are no sooner sustained then espied For these staines of sinne will easily be washed out if wee take them in hand when they haue first tainted our hearts Our enemies will without any great danger be beaten out when they are first entred and haue had no time to fortifie and intrench themselues Our wounds whilest they are greene will be soone cured and if assoone as we haue drunke the poyson of sinne and carnall lusts we presently cast them vp againe before they haue had time to worke or vse our antidote of faith and repentance it will not be able to doe vs any great harme §. Sect. 6 The second meanes is to preserue them from all sinne Secondly if we would preserue our hearts in puritie we must labour to keepe them from all sinne not onely those raigning and raging lusts which waste the conscience and extinguish the vitall spirits like strong poysons but euen from those lesser corruptions which most men regard not thinking no sinne so small that wee may liue in it nor giuing allowance to the least carnall and worldly lusts For these also will defile the heart themselues and make way for the pollution of fouler sinnes whilest they lessen our care to keepe them out euen as when the house is already somewhat fouled men care not greatly though it be fouled more whereas when they see it cleane they more carefully keepe it so from all annoyance But most especially wee must labour to preserue our hearts pure from those sinnes with which they haue formerly beene most tainted and vnto which they are still most naturally inclined And as men take most care to preuent hereditary diseases and that they doe not by relapse fall into that sicknesse out of which they haue newly recouered because they are more prone vnto them then any other so also must vve doe in keeping our hearts pure from those speciall corruptions vvhich haue made them sicke to the death and haue fearefully hazarded their euerlasting saluation In time of vvarre vve most strongly man that part of the vvall vvhich being vveakest hath most often beene attempted by the enemie and if a breach be made vve keepe it vvith a narrovv vvatch and strong gard till it bee againe repaired So the experience of our enemies policie and povver in putting vs often to the vvorst doth make vs more vigilant and diligent in our warlike preparations that we may be able to make resistance But if our friends whom we haue formerly loued and are acquainted with all our secrets knowing our outgoings and commings in doe become our enemies with what care and circumspection doe we preuent their mischiefes because we know that by their ancient familiarity with vs they are acquainted with all aduantages And thus must wee doe in warring with our corruptions if euer we meane to get victory and to preserue our hearts from being surprized by them §. Sect. 7 The third meanes is to auoid the occasions of sinne Thirdly we must not only labour to keepe our hearts pure from the sins themselues with which formerly they haue beene defiled but also auoid all Iude 23. the occasions and meanes whereby we may be drawne vnto them hating euen the garment which is spotted with flesh For as in vaine he fleeth the plague in himselfe who haunteth the company of those that are infected as hee fondly shunneth to bee burned who maketh it his sport to play with fire and gunpowder and he foolishly protesteth against whoredome who delighteth in the kisses and wanton imbracement of some common Strumpet So it is in vaine to thinke that wee can preserue our hearts from the infection of sinne and from the fire and filth of burning and polluting lusts vnlesse we shun the meanes and occasions as well as the corruptions and sinnes themselues §. Sect. 8 The fourth meanes is often to examine our hearts in Gods sight Finally if we would preserue our hearts in their purity wee must often examine them in Gods sight and for the approuing of their purity and integrity often offer them to his triall For as the husbands eye and presence allowing or disallowing all the wiues particular actions and behauiour to strangers is the best and surest meanes to preserue her chastity so if the heart betrothed vnto God haue all the affections and desires of it scanned and examined before him it will not easily be polluted with strange and vncleane lusts And thus Dauid kept his heart in purity and integrity by prouoking and offring it often to Gods triall Iudge Psal 26. 12. Psal 139 23 24 me saith he O Lord for I haue walked in mine integrity c. Examine me O Lord and proue me try my reines and mine heart And againe Search me O God and know mine heart try me and know my thoughts and see if there be any wicked way in mee and leade me in the way euerlasting Whose example if we follow it will be a notable meanes to preserue our hearts in purity For as we are extraordinary carefull to haue our houses cleansed from all filth when we prepare them to giue entertainment to an honourable and respected friend who hating all sluttishnesse will curiously looke into euery corner so will our care exceede in cleansing our hearts when as we inuite our God to visit and lodge in them yea wee shall haue hereby the benefit not onely of our owne care and diligence for the cleansing of our hearts but of the Lords assistance to make them more cleane when we haue cleansed them as well as we can For he is not a curious carper at our infirmities but a cheerfull helper to reforme and amend them and therefore he that inuiteth the Lord to trie and search his heart doth in another place desire his assistance for the purging of the filth and guilt of sinne which lurked in such secret corners that it was not subiect to his owne view Who saith he can vnderstand his errours cleanse thou me from Psal 19. 12. my secret faults §. Sect. 9 The fifth meanes is continually to be taken vp in holy exercises Lastly if wee would preserue the purity of our hearts our care must be to haue them continually taken vp in holy exercises either about the generall Iohn 17. 17. Psal 119. 9. Rom. 10. 17. duties of Christianity or the speciall duties of our callings of the former sort are the diligent and attentiue hearing and reading of the Word which is a speciall meanes of our sanctification as our Sauiour noteth and of the strengthening of our faith by which our hearts are purified and also prayer at ordinary times eyther publike or priuate receiuing the Sacrament holy conferences one with another singing Psalmes and doing the workes of righteousnesse vnto all vpon all occasions and the workes of mercy vnto those who doe in
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
when we haue it it is not in our Vers 10. power to put it on but it is God alone that both bestoweth and buckleth it vnto vs therefore vnto our watchfulnesse wee must adde feruent and daily prayer vnto God both to giue it vnto vs and to assist vs so with his holy Spirit that we may be inabled not onely to put it on but also to keepe it continually fast buckled vnto vs. Neither let vs feare that the daily and continuall wearing of it will bee tedious and troublesome for though at the first it may seeme so when like fresh water Souldiers wee enter into the Christian warfare yet by daily vse it will become so easie and familiar that it will trouble vs no more then our ordinary apparell §. Sect. 2 That the putting on the Christian Armour is very necessary Now that we may be mooued with cheerefulnesse to exercise our selues in this daily duty let vs consider that the continuall putting on and wearing of this Armour is both exceeding necessary and profitable It is most necessary because the spirituall enemies of our saluation are alwayes in readinesse watching their opportunity when by their firie assaults they may vanquish vs and bring vs to destruction And therefore it is as necessary that we should vse like or greater diligence and be alwayes in readinesse to withstand their encounters Secondly this daily vse of the Christian Armour is so necessary that all other helpes are in vaine if this be neglected For though we should be continually exercised in religious duties as prayer hearing the Word reading conference and meditation and in the works of iustice and charity and the ordinary duties of our callings yet if this Armor be not put on they will do vs no good seeing they will not bee done in truth and sincerity faith and a good conscience and therefore euen in them our spirituall enemies will set snares to catch vs and finding vs naked of our Christian Armour will lay secret ambushments euen in these religious and charitable exercises and assaulting vs at vnawares will giue vs the foyle and leade vs captiue vnto sinne §. Sect. 3 Of the manifold benefits which arise from being thus daily armed Secondly it is most profitable to be thus daily armed as may appeare by the manifold fruits and benefits which will accrew vnto vs by it For hereby we shall be strengthened against all the assaults of all our spirituall enemies so as they shall neuer be able to preuaile against vs but at last bee vanquished and ouercome And therefore hath God made for vs and giuen vnto vs this spiritual Armour and to this end he exhorteth vs to put it daily on that we may be able to withstand in the euill day and hauing done all Eph. 6. 11 13. to stand against the wiles of the deuill and all encounters and attempts of the enemies of our saluation Therefore hath he put into our hands not carnall weapons which are farre vnfitting this spirituall warfare but such as are mighty through God to the pulling downe of strong holds and casting downe 2. Cor. 10. 4 5. imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ. And therefore we may be assured that God will not be disgraced with the weakenesse of his workemanship nor faile of his end for which hee hath made it and so spend his labour in vaine but seeing hee hath made it and put it into our hands for Armour of high proofe let vs assure our selues that it will neuer faile but will at all times be sufficient to beate backe the bullets of Satans tentations and to defend vs against the assaults of all our spirituall enemies Againe if we daily put on this Armour it will make vs valiant and couragious seeing before the fight it assureth vs of victory Whereas though wee haue neuer so much valor and fortitude yet if we be but naked men and so lye open to bee wounded continually with the firie darts of the deuill our courage will be soone cooled and like cowards we shall betake our selues to a shamefull flight It will make vs cheerefull in our pilgrimage and to goe on in the wayes of godlinesse and righteousnesse with much ioy and comfort when as being armed we shall not neede to feare any spirituall theeues that lie lurking in the way to rob vs of Gods graces nor to goe out of the right way either to the right hand or to the left for any worldly terrour or discouragement which shall affront vs in our course of Christianity It will preserue vs from falling into such sinnes as will wound our soules and consciences and strengthen vs also against our frailties and infirmities so as they shall not preuaile against vs. It will bee a notable meanes to continue vs in peace for as nothing more preserueth our worldly peace then to be continually prepared for warre so nothing bringeth vnto vs a more sound and secure peace euen peace with God peace of conscience and peace also in respect of the malicious attempts of our spirituall enemies then to keepe daily this Armour fast buckled vnto vs. Finally it will bring with it much Christian security when as we are assured that we are free from all danger and that none of our enemies shall be able to hurt vs so as we may lye downe in peace and take our rest because the Lord onely maketh vs Psal 4. 8. hereby to dwell in safety §. Sect. 4 That euery seuerall part of this Armour bringeth speciall profit And as the whole Armour in generall bringeth vnto vs singular profit so euery seuerall piece and part of it is for speciall vse and benefit For by the girdle of verity wee shall be preserued against all errours and heresies and keepe a right course in the way of truth and our hearts being vpright and sincere in the sight of God we shall carry our selues as in his sight and presence in all our thoughts words and actions and bee kept safe from being sowred with the leauen of hypocrisie from lamenesse which causeth vs to halt betweene God and the world and from guile and dissimulation the poyson of the soule which tainteth and infecteth all vertuous actions By the brestplate of righteousnesse whereby we desire resolue and indeuour to doe Gods will and please him in all things our vitall parts will bee preserued from being wounded with the poysonous darts of the deuill and howsoeuer with his tentations hee may make vs slip through frailty and infirmity and with his hellish darts inflict some little scratches in the more remote and ignoble parts yet he shall not bee able to pierce our hearts and vitall parts with any mortall wounds of sinne because they are strongly armed with this brest-plate of righteousnesse By hauing our feete shod with the preparation of the Gospel of peace we shall be inabled to continue
beholdeth our most secret actions not as an idle spectatour but as a righteous Iudge who will call all our workes to account to reward them if they be good 1. Cor. 5. 10. or to punish them if they be euill and what extreme folly and madnesse is it to make no scruple of committing those sinnes in the presence of our Iudge which with all care wee hide from our fellowes who it may be are guilty of the same or like crimes Let vs also consider that we carry our owne consciences euer about vs which are such witnesses as will not bee bribed and corrupted but will one day giue in true euidence before Gods Tribunall either to acquit or condemne vs besides all those present accusations wherewith they are alwayes ready to vpbraide vs after our ill-doing and those horrours and terrours wherewith they affright vs after we haue wounded them with knowne wilfull and haynous sinnes if at least by impudencie in sinning and customable wickednesse they be not for the time seared and senselesse Let vs remember that there is nothing hid which shall not bee made manifest and that all our workes and actions which are done in the most secret corners shall as our Sauiour speaketh Mat. 10. 26 27. be proclaimed vpon the house tops yea shall one day come to be viewed and scanned before all the holy Saints and Angels and be either applauded and commended or else derided and condemned Finally that it is grosse hypocrisie to seeme more carefull and conscionable of our workes and wayes when we are in company and in the sight of men then when we are alone and in the presence of God the which abuse of his Maiesty hee will not indure but will vnlesse wee repent of it pull off the vayle and vizard of hypocrisie and lay open our nakednesse and filthinesse to the view of the world Or if he forbeare vs so long yet will hee not faile to vncase and vnmaske vs at the day of Iudgement and giue vs our portion Mat. 24. 51. with the rest of our fellow hypocrites where shall be weeping and gnashing of teeth §. Sect. 5 That it is pleasant profitable and necessary to spend our solitary houres in Christian duties And thus are we in our solitarinesse to watch ouer our minds and imaginations our hearts and affections our workes and actions that they may be preserued from all sinne and wholly taken vp and exercised in religious and honest duties which that we may obserue with more vigilancy and diligence let vs consider that it is a course pleasant profitable and necessary For what can be more pleasant then so to carry our selues in our solitarinesse as that we may conuerse with God feele within vs the beames of his fauour warming our hearts and the sweet communion and gracious influences of his holy Spirit directing comforting and incouraging vs in these good courses what greater ioy in this life then thus to inioy God in some first fruits and small beginnings which shall be the perfection of our happinesse when we come to full fruition We shall find it also most profitable both for our selues and others For if wee make this vse of our solitarinesse our minds will be the better fitted for diuine contemplation when as they are sequestred for the time from the world as our bodies are from company and so freed from all those distractions and interruptions which when we are in company doe hinder vs in this exercise And this benefit of solitude for holy Meditations the Psalmist noteth Stand in awe Psal 4. 4. saith he and sinne not commune with your owne heart vpon your bed and be still And our Sauiour Christ inioyneth it as a notable helpe to fit vs the better for prayer When thou prayest saith he enter into thy Chamber and when thou hast shut to the doore pray to thy Father which is in secret And as we are hereby made more fit to conuerse with God so also with men seeing if we keepe our mindes and hearts thus well seasoned in our solitarinesse all our words and actions will hold the same taste when we come into company and if when we are alone our hearts be the inditers of good matter Psal 45. 1. when wee come among others our tongues will bee as the pen of a ready writer to discouer and lay open for the good of others the things which we priuately haue conceiued If when we are alone wee thus furnish and inrich our selues with these prouisions of spirituall and heauenly treasures we shall be able out of our store to spend liberally when we come into company to inrich others also with our plenty Finally it is necessary that we keepe this watch ouer our thoughts hearts and actions when we are solitary because then we are more in danger to fall into sinne and to become slothfull and negligent in all good duties for then the bond of feare and worldly shame that restraineth the flesh from many disorders which otherwise it would willingly rush into being taken away it will eagerly desire more liberty to sinne and then also we want the incouragement of fame and commendation which is due vnto well-doing and is a notable spurre to pricke vs forward in vertuous actions the which mooued our Sauiour to incourage vs in our priuate prayers by telling vs that howsoeuer by performing this holy duty in secret we should want the applause and praises of men yet there is sufficient cause to make vs perseuere in it seeing our heauenly Father would aboundantly supply this defect who seeing vs in secret would reward vs openly Againe when we are solitary Mat. 6. 6. and alone we are destitute of the helpe of our religious friends who by their counsell exhortations and incouragements make vs more ready to vndertake and more able to performe Christian duties and by their admonitions and reprehensions doe raise vs vp by repentance when as wee are falne into any sinne In which regard the Wise man saith that two are better then one because if they fall the one will helpe vp his fellow and denounceth Eccl. 4. 9 10. a woe against him that is alone when he falleth because hee hath not another to helpe him vp And therefore in this respect also we neede to double our care in watching ouer our selues when we are alone because wee haue no other to watch ouer vs who might supply those defects in which we are wanting Adde hereunto that when we are alone we are more exposed to the danger of tentations seeing Satan our spirituall enemy is ready to take the aduantage of our solitude and to assault vs in single combate when we haue no seconds nor succours to assist vs in our foyles And this made him to tempt Eue when she was alone that she might not Gen. 3. 1. haue the counsell and helpe of her husband to make resistance And Ioseph when there was none with him but his vnchaste
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
communion of Saints carefully auoyding the proud superstitious and ignorant practice of those who in Gods publike seruice make a rent in the Congregation reading of a booke when others are praying and praying priuately to themselues when they should ioyne with the rest of the people in the hearing of Gods Word First then when the Minister prayeth we are to ioyne with him as being our spokes-man who in our name as well as his owne maketh knowne our suits vnto God and returneth vnto him praise and thankesgiuing for all his benefits In which regard we are to accompany him in this holy exercise with such reuerence and attention zeale and deuotion faith and feruency of spirit as if his tongue were the interpreter of our harts But of the duties of prayer I haue spoken before and therefore here passe them ouer Secondly wee must apply our selues to heare the Word diligently and attentiuely when it is read vnto vs by Gods Minister not slighting it ouer as a duty of small moment which we may as well performe at home seeing this ministeriall reading in the Congregation is more effectuall for our spiritual good then our priuate reading euen as a Sermon preached is more powerfull and effectuall then a Sermon read because these publike meanes are Gods holy ordinances the which hee accompanieth with his grace and holy Spirit infusing by them more vertue and vigour into those who rightly vse them then by priuate exercises §. Sect. 2 Of our hearing of the Word and what is required vnto it The third duty is that we carefully and diligently heare the Word of God preached vnto vs with all reuerence and attention alacrity and cheerfulnesse faith humility and a good conscience First we must heare the Word with all reuerence and feare and to this purpose wee must remember that we are in Gods sight and presence who taketh notice of all our carriage and behauiour Secondly considering that the Minister Act. 10. 33. Esa 66. 2. 2. Cor. 5. 20. speaketh not in his owne name but as Gods Ambassadour we must heare that which he speaketh not as the word of a mortall man but as it is indeed 1. Thes 2. 13. Luk. 10. 16. the Word of the euerliuing God whereby one day wee shall bee iustified or condemned Moreouer we must heare it with all attention and not suffer our eyes to roue and our minds and hearts to bee carryed away with Luk. 4. 20. wandring thoughts but our eyes must be fastened vpon the Preacher as the eyes of our Sauiour Christs hearers were vpon him and like them Chap. 19. 48. we must hang vpon his lips as the child vpon his mothers brests to sucke from them the sincere milke of the Word that we may grow vp thereby 1. Pet. 2. 1. Neither must we want only affect the froth of humane wit and eloquence but the pure and powerful Word of God which is able to saue our soules not such flashes and idle conceits as tickle the eare but neuer pierce the heart and worke a present delight but neither informe the iudgement nor reforme the affections but sound doctrine and wholesome nourishment For no more is the Minister bound to preach the Word in the demonstration of the Spirit and power plainly and profitably then the people to hunger after the sincere milke of the Word and the wholesome food of their soules which is fit to nourish them vnto euerlasting life Thirdly we must heare the Word with alacrity and cheerfulnesse seeing Psal 110. 3. Esa 2. 2. Psal 122. 1. as the Lord loueth a cheerfull giuer so a cheerfull receiuer and hearer and in all duties especially requireth the seruice of the heart The which we shall the better doe if we consider that the Word is the spirituall seed whereby we are regenerate and begotten vnto God the food of our soules which preserueth spirituall strength and nourisheth them to life eternall the light that guideth vs in the way of saluation the physicke that cureth vs of our corruptions the meanes of working in vs all spirituall graces and of assuring vnto vs euerlasting happinesse Fourthly wee must bring faith to the hearing of Gods Word without which it will profit vs nothing Heb. 4. 2. as the Apostle speaketh By which faith we doe not onely stedfastly beleeue those things which are soundly deliuered out of Gods Word but also effectually apply them vnto our selues for our owne particular vse as if they were spoken to none but vs. And thus wee must apply the threatnings of the Law for our humiliation that wee may escape Gods Iudgements instructions for our information admonitions and reprehensions for our repentance and amendment counsels for our direction and consolations for our comfort By which application we make the food of our soules our peculiar nourishment for the begetting and increasing of all Gods graces in vs. Fifthly we must heare the Word with humility submitting our selues vnto it as Gods ordinance and Scepter of his Kingdome to be ruled and gouerned directed and instructed admonished and reproued by it that so it may bee mighty in vs to cast downe the strong holds of sinne and to make way for Gods graces against all oppositions of carnall reason and proud will Finally wee must heare with a good conscience propounding vnto our selues in this religious duty the glory of God as our maine end that knowing his will we may serue him in yeelding vnto it intire and sincere obedience and next vnto it our owne saluation by being edified thereby in our most holy faith and more and more inriched with all sanctifying and sauing graces And to the end that we may daily profit in attaining vnto these ends we must labour not onely to conceiue and vnderstand what we heare but also to apply it vnto our owne vse for the sanctifying of our hearts and affections and not to heare it as an vnprofitable discourse suffering it to goe out at the one eare as it commeth in at the other but to lay it vp in faithfull memories that we may bring forth the fruits of it in our liues and conuersations To which end we must carefully obserue the Preachers method and order as the coherence of his Text with that which went before and followeth after the maine drift and scope of the holy Ghost in that Scripture the explication and meaning of the words the diuision of the Text into its seuerall parts and branches the maine poynts of doctrine which are gathered out of them seuerally and in order how they are proued by Scriptures or reasons grounded on them illustrated by similitudes and inforced by exhortations And finally the vses which are raised out of them for confutation of errours admonition reprehension or consolation or if this method be not obserued which ordinarily is most profitable in a mixt and vulgar auditory but the maine poynt in the Text is handled by way of common place then are we to obserue his definitions of the
in sleepe our dreames may rellish of their sweetnesse and when we awake our thoughts and Meditations may bee wholly taken vp and exercised about such holy things as tend chiefly to the glory of God and the euerlasting saluation of our soules §. Sect. 5 That we must performe all our seruice to God in integrity and sincerity of heart And these are the duties which ought to bee done on the Lords Day which if we would performe after a right manner so as they may bee acceptable vnto God then our care must be that howsoeuer we haue many wants and imperfections in our best and most religious seruice yet that we doe performe it with integrity and sincerity of heart labouring and striuing to the vttermost of our power to doe all that which God hath commanded and as neere as we can in that manner and according to all other circumstances as he requireth being heartily grieued in our soules when we faile that we can doe them no better For example though we find in vs naturall auersenesse to the strict keeping of Gods Day holy and much dulnesse and spirituall deadnesse in the duties of Gods seruice yet if our hearts be vpright with God we will labour to make his Day our delight and to consecrate it wholly as an holy Rest vnto his worship with all alacrity and cheerefulnesse as he requireth and we will striue to finde such Esa 58. 13. spirituall sweetnesse in holy and religious duties as may make vs to delight much more in them then in our ordinary food when wee come vnto it with hungry appetites And finding our corruptions so hanging vpon vs that we faile much in satisfying our holy desires we will heartily bewaile our auersenesse and vntowardnesse our drowzinesse and wearinesse in holy duties and seeing our frailties and infirmities will resolue to labour after more perfection Againe howsoeuer through forgetfulnesse negligence or other distractions we may omit some of those duties before prescribed for the spending of the Lords Day yet if our hearts bee vpright before God we will not blesse and please our selues in this negligence but indeuour in some sort to performe them all as we are able without omitting any of them As both the priuate and publike meanes of Gods worship Prayer Meditation hearing reading singing Psalmes holy conferences and the rest so farre foorth as God granteth vnto vs time and opportunity And if we haue through forgetfulnesse or negligence omitted any we will be vnfainedly sorry for it and purpose amendment for the time to come Furthermore if we sanctifie this Day with integrity of heart then will we consecrate the whole Day to this holy Rest as God hath appointed and not abridge him of any part of his due or voluntarily spend any houre of the Day in prophane and worldly exercises And howsoeuer wee may through our frailty and corruption be often ouertaken thinking our owne thoughts speaking our owne words and doing sometime our owne workes on the Lords Day yet if our hearts be vpright before God we will not please our selues in this prophanation but our hearts smiting vs for it we will repent make humble confession of it among our other sinnes and earnestly desire to be freed not onely from guilt and punishment of it by Gods gracious pardon but also from the corruption it selfe for the time to come by his grace holy Spirit Finally hauing laboured to performe these duties of the Lords Day in the greatest perfection wee are able and hauing in some poore measure satisfied our selues in them yet if our hearts be vpright with God we will not be proud of any thing which wee haue done nor exalt our selues aboue others which we thinke come short of vs but we will humbly praise God for that which we haue receiued and ascribe all that is good in vs to his free grace and holy Spirit yea wee will easily discerne and acknowledge our best actions stained with so many corruptions and mingled with so many imperfections that when vve haue done all we can we are but vnprofitable seruants who are sufficiently rewarded if we be not punished THE FOVRTH BOOKE CONTAINING IN IT THE PROPERTIES OF A GODLY LIFE and of all the duties which are required vnto it CAP. I. That all duties vniuersally of a godly life must be performed in sincerity and integrity of heart §. Sect. 1 Of that vniuersall and totall obedience which is required HAuing shewed what the godly life is and the duties which are required vnto it generally in the whole course of our conuersation and more specially those which belong vnto euery day it now followeth according to that order which we haue propounded that we intreate of the properties of this Christian life and the duties belonging to it which may serue as markes and signes whereby wee may know them and also distinguish them from all other which are false and counterfeit All which may be referred to two heads the first sort respecting the duties themselues the other our manner of doing them and that both in respect of the action and also the time of their continuance The first property respecting the duties themselues or the matter and forme of them is Vniuersality for God being the vniuersall Creator preseruer and Soueraigne Lord of all things will haue vs wholly taken vp in performing of all duties of his seruice and requireth of vs vniuersall and totall obedience both in respect of the subiect and obiect of it In respect of the subiect or person that performeth it the Lord requireth the obedience not of some few or many parts alone but of the whole man internally in the soule and all the faculties of it especially the heart and will and externally in all the powers and parts of the body and chiefly our tongues and speeches and our workes and actions Internally God inioyneth vs to serue him in the duties of a godly life with all our hearts and soules which is that wherein he chiefly delighteth and without which all outward actions be they neuer so formall and glorious are vaine and worthlesse yea lothsome and odious in his sight And heereunto there are two things required which are so like and neere in nature that they are commonly taken the one for the other but yet as I take it they may be distinguished though neuer seuered §. Sect. 2 Of integrity and sincerity The first is integrity whereby we serue the Lord in all Christian duties with our whole hearts according to Gods Commandement Thou Deut. 10 12. and 6. 5. and 26. 16. Math. 22. 37. Psal 119. 10. shalt feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule The which Dauid performed as he professeth With my whole heart haue I sought thee O let me not wander from thy Commandements Vnto which is opposed seruing God by the halues lamely and haltingly diuiding our
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
teach vs what time we can best spare from our other waighty and ordinary imployments and when wee are best disposed and fitted for the deuout performance of this religious duty yet sauing other mens better iudgement ordinarily and for the most part the first houre of the morning as I suppose is fittest for it first because generally the morning is fittest for all studies and exercises of the minde when the decayed strength is repaired and the spent spirits refreshed and renewed by our rest and all the faculties of our soules more strong and vigorous Secondly because if by our waighty imployments wee are scanted of time in the rest of the day wee may to performe so good a duty borrow an houre from our ordinary time of sleepe without any hinderance to our other businesse Thirdly because hauing not as yet intermeddled with worldly affaires we may performe it with lesse distraction And lastly because meditation is a good preparatiue to our morning sacrifice of prayer Yet if any man vpon other reasons or his owne experience teaching him that he is best fitted both in respect of his deuotion and other occasions doe chuse rather to meditate in the euening I leaue it as a thing indifferent to his free choyce onely I would aduize that wee make choyce of such a time wherein we are fresh and vigorous in our spirits and minds and not when they or our bodies are spent and wearied either with bodily labour or studies of the mind §. Sect. 4 Constancy in this exercise The third thing respecting the time is that as we must be constant in setting apart obseruing of some certaine time of the day for the vndertaking and beginning of this exercise so much more in continuing our meditations the time appoynted Neither must it bee performed by fits and snatches intermingling with them our worldly thoughts or other businesse sometime intermitting and then againe afresh setting vpon them For when the mind is thus distracted betweene things so opposite in nature the one is an hindrance to the other and like the dog that runneth or hunteth after two Hares at once it catcheth neither Besides when our minde is let loose to wander after earthly things it is not easily againe composed and reduced into order but we shall stand in need of a new preparation and so be still beginning and neuer bring any thing to perfection And therefore when wee haue begun this exercise wee must constantly proceed as neere as we can without distraction or intermission for that whole space of time which we haue allotted vnto it not breaking off our meditation vntill wee haue brought it to some issue and receiued by it some spirituall refection Now what proportion of time is to be allotted to this exercise we cannot prescribe any certaine stint or limits but must leaue it to be measured out vnto euery one by his owne deuotion which is not a like in all nor in the same man at all times Besides there is great difference betweene one another mans leisure in respect of variety of important occasions pressing some more then others and euery man more or lesse at sundry times Neither are wee alwayes a like fitted but sometimes are more dull and dead to spirituall exercises and sooner weary of them sometimes more cheerfull and heauenly-minded and able to hold out in this spirituall race without breathing or intermission at one time sooner prepared and better able to performe and at another longer in working our backward hearts to this duty Onely this in general may be said that our outward exercise must not in time exceed our inward abilities nor the burthen which wee impose our spirituall strength Both because the Lord is onely delighted with cheerfull seruice and cannot brooke that which is dead and forced and also because if we ouer-weary our selues it will coole and quench and not inflame and increase our deuotion and make vs the more loth to come the next time to take our spirituall repast when as wee did not leaue with an appetite but departed away glutted with lothing satiety §. Sect. 5 Of the disposition and gesture of the body The last circumstance to be obserued is the disposition and gesture of the body which doe not a little further the deuotion of the soule In which there is required first that the body be composed to rest and quiet that it doe not by much agitation and violent motion disturbe and distract the mind nor by spending the spirits and wearying of the outward parts make the exercise tedious and toylesome Secondly here is required silence that the mind may more freely discourse with it selfe without any interruption of outward noyse vnlesse it be in case that the heart be surcharged with the heat and vehemency of our passions and feruour of deuotion and doe need some vent to giue it ease As for the gesture of the body no certaine rules can be giuen but it must be left to be ordered and disposed by Christian prudence and experience Onely in generall wee may obserue these things First that our gesture and carriage of our bodies be reuerent in respect of that glorious presence before which we present our soules and bodies and the waightinesse of the duty about which we are imployed seeing this may somewhat further the inward reuerence of the heart Secondly that wee vse that gesture which in our experience we find most auaileable to stirre vp our deuotion for these outward gestures of the body are but the hand-maids of the mind and heart which must giue their attendance that they may bee ready to yeeld vnto them that seasonable seruice which they shall appoint as most fit and profitable To which purpose diuers gestures are diuersly commended Some in their Meditations preferre quiet resting of their bodies vpon their bed or pallet whereby they find their minds and soules best fitted for spirituall motion and discourse and most free from the distraction of all outward obiects Some sitting and inclining their bodies to one side their table or cheare supporting their elbow and their hand their head Some standing still with their eyes lifted vp towards heauen the Hauen of their hopes and visible place of Gods inuisible presence but yet closed to auoid distractions Some walking which being a healthfull exercise refresheth the body and maketh it a more fit instrument of the soule to performe this duty without wearinesse But which of these we vse it is not much materiall seeing in themselues one is not better then another though in respect of vs they may be more or lesse conuenient in regard of the variety of seuerall mens dispositions Thirdly and lastly it is not vnprofitable to frame the gesture of the seuerall parts according to the matter in hand vpon which we meditate and our inward affection in thinking of it As when wee are humbled in the sight and sense of our sinnes and are ashamed and grieued because we haue by them dishonoured and
displeased our gracious God and louing Father we may with the Publicane cast downe our eyes vpon the earth as not worthy to looke vp vnto heauen and smite our brest as lamenting the corruptions that are therein contained When we offer vnto God the sacrifice of praise and thanksgiuing humble hearts and holy desires and beg in the name of Christ with confidence the benefits which he hath commanded vs to aske and hath promised to giue we may lift vp together with our hearts our eyes and hands towards heauen from whence we expect to receiue the things we aske with the hand of faith When our hearts are rauished with the apprehension of Gods gracious promises and the sweet and delightfull feelings of his loue and assured hopes of those inestimable ioyes which he reserueth for vs in heauen we may hold vp our Luk. 21. 28. heads with comfort and reioycing as our Sauiour speaketh eleuate our hearts towards that place whither our bodies and soules shall one day triumphantly ascend and with Abraham testifie vnto our owne soules and Gen. 17. 17. God the Author of them these rauishing comforts with secret smiles and outward cheerefulnesse of our face and countenance seeing these inward feelings of Gods loue are better then wine to glad the heart and this vnction of the Spirit with these diuine consolations do make the countenance Cant. 1. 1. more cheerefull then the choysest oyle Psal 104. 15. CAP. XVIII Of our entrance into Meditation by due preparation §. Sect. 1 That this preparation is necessarie and wherein it consisteth ANd so I come from the circumstances to intreate of the exercise it selfe In which I will consider first the ingresse and entrance into it then the progresse and manner of proceeding in it and finally the egresse and conclusion of it The ingresse or entrance consisteth in a due preparation which the gloriousnesse and Maiesty of Gods presence before whom this action is to bee performed the important waight of the duty to bee done the profit and necessity of doing it well and our owne frailty and imbecillity wants and weakenesse auersenesse and great indisposition to this high and holy exercise doe necessarily require For if wee dare not without due preparation approch into the presence of an earthly king to deale with him about such waighty businesse as importeth vs no lesse then our whole estates yea our liues themselues how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth about such important affaires as concerne our spirituall estates and the euerlasting saluation of our soules vnlesse before-hand wee be duely prepared And if we cannot hope to make any good musicke vnlesse we first string our Instruments and put them in good tune so neither shall wee euer be able to make any harmonious melody in Gods hearing vnlesse we duely prepare all our powers and parts and put our minds and hearts our wills and affections in good tune and prouide spirituall Songs and diuine Ditties as the subiect matter of our Musicke about which we are to exercise our Art and skill In which two points our preparation chiefly consisteth For either it is taken vp in preparing and fitting our persons for this exercise or in prouision of profitable matter as the subiect of our Meditation In the former respect besides that generall preparation before spoken of by renewing of our repentance that we may not come polluted with our sinnes into so holy a presence nor touch such pure things with vnwashed hands wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body And first we must come with prepared minds and vnderstandings both in respect of their illumination and intention For before wee can meditate aright our minds must be inlightened by Gods Word and holy Spirit that we may vnderstand in some measure the matter on which we are to meditate with the causes effects properties and circumstances of it without which wee cannot at all performe it Neither must this knowledge bee onely in speculation and theorie but also a fruitfull sauing knowledge which sanctifieth the heart and worketh it and all other parts to an holy practice without which this exercise cannot be done profitably and as it ought In the intention of our mindes wee must not chiefly and principally propound vnto our selues our owne profit and benefit but performe it in obedience to God as a dutie which he requireth and whereby we are made more fit to doe him seruice aiming therein chiefly at the setting foorth of his glory And then as subordinate heereunto we may and ought to ayme at the inriching of our soules with all spirituall graces the cheering and comforting of our hearts with diuine consolations the increase of our holinesse and the strengthening of vs vnto all Christian duties of a godly life §. Sect. 2 That we must chiefly prepare our hearts and affections Secondly before we vndertake this holy exercise we must prepare our hearts and affections by laying aside all worldly cares and earthly desires which if they bee retained will interrupt and distract vs in our spirituall Meditations And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him or so much as to stand vpon that ground which was sanctified by Gods presence so must we cast off the worldlinesse of our wills and desires before there can be any profitable conference betweene him and vs. For there is such dissimilitude yea contrariety betweene God and the world spirituall and earthly things that when we turne vs to speake vnto the one wee turne away from the other and when our minds and hearts are fixed vpon the cares of this life and transitory trifles by reason of the great distance betweene them they are quite deuided and distracted from those which are heauenly and spirituall so that it is more possible to mixe together gold and clay oyle and water then the gold of diuine Meditations and the oyle of spirituall thoughts with the clay of our earthly affaires and water of worldly vanities The fountaine of our hearts must be cleere and well settled the mud of earthly cares being sunke to the bottome if wee would behold in them any diuine Contemplations for if they be stirred and troubled nothing will appeare through this muddy thickenesse And as before wee can see the brightnesse of the Sunne the clouds must be dispelled so before our minds and hearts can be illuminated and cheered with any heauenly light or the beames of Gods loue in our spirituall Meditations the foggie vapours and mists which rise from the earth and sea of the world must first be blowne away and scattered Neuer saith one can heauenly contemplation ioyne with earthly commotion neuer is the troubled minde possibly Nunquam commotioni contemplatio iungitur nec praeualet mens perturbata conspicere ad quod vix
tranquilla valet inhiare Gregor Moral lib. 5. able to behold those diuine things which without much difficulty it cannot see when it is most quiet And therefore if wee will meditate with any fruit and profit wee must not be more carefull to sequester our selues outwardly from company then our hearts inwardly from worldly cares nor according to our Sauiours counsell to shut our Closet dores then to shut the doore of our hearts against earthly distractions and to keepe a narrow watch ouer them that none may enter at vnawares and distract vs in this holy exercise Neither must we onely take care to exclude at this time such wicked thoughts and such carking and carnall cares as are alwayes vnlawfull but euen those which are at other times honest and necessary about our ordinary imployments and duties of our callings yea those likewise which are religious and spirituall if they be vnseasonable and nothing pertinent to the present purpose nor any way suteable to the matter we haue in hand seeing though in respect of their matter they be good and holy yet they are cunningly thrust into our hearts and minds by the tempter who can transforme himselfe into an Angell of light in an ill manner vnseasonably and vnprofitably and to a worse end namely to distract our present Meditations and that by thinking on two things at once of a diuers nature we should receiue benefit by neither nor brings our thoughts vnto any good issue In which regard we are not vtterly to banish such things out of our hearts but onely to shut them out for the time and to let them stand at the doore like suters till we haue dispatched with those vnto whom for the present we haue giuen hearing lest rushing in vncalled and speaking altogether after a tumultuous manner nothing be dispatched through this disorder whereas by seasonable admittance in due course and conferring with one after another all may be brought to good effect Secondly as we must clense our hearts from these incumbrances so we must decke and adorne them with the ornaments of vertue that they may be fit to entertaine so high and holy a Ghest but especially we must decke them with humility in which he so chiefly delighteth that he will not onely be content to conferre with vs for a little while but will Esa 57. 15. euen dwell and keepe residence with vs if wee be of an humble spirit And therefore when we approch into Gods presence to performe this duty let vs thinke and consider of his glorious greatnesse and awfull Maiestie and of our owne basenesse and vilenesse weakenesse and vnworthinesse saying in our soules with Abraham Behold I haue taken vpon mee to speake Gen. 18. 27. vnto the Lord which am but dust and ashes O let not the Lord be angry and I will speake And without this humility we cannot profitably performe this duty for as one saith None can contemplate the wisedome of God who Contemplari Dei sapientiam non possunt qui sibi videntur esse sapientes c. Greg. in Moral lib. 18. are wise in their owne conceits because they are by so much distant from his light by how much they come short of humility in themselues For whilest the swelling of pride increaseth in their minds it closeth the sight of contemplation and thinking themselues inlightened aboue all others they are depriued of the light of vertue Finally wee must prepare our hearts for Meditation by sharpening our appetites and whetting our stomackes after this spirituall repast and food of our soules by considering seriously of those arguments by which formerly it hath beene commended vnto vs. For as it is a singular helpe to our bodily nourishment when wee come to our meate with an hungry appetite and that food doth vs but little good which wee feed vpon with lothing satiety so also is it in the nourishment of our soules for if wee receiue our food with a good stomacke we shall the better feed vpon it retaine and disgest it whereas if we come vnto it with a cloyed appetite wee shall soone cast it vp againe and neuer disgest nor conuert it to any spirituall nourishment Lastly there is some preparation also required in respect of our bodies for as we must take heed that they bee not too much pampered with excessiue diet seeing this fulnesse and fatnesse of body causeth emptinesse and leanenesse in the soule dulleth the minde drowneth the spirits and oppresseth the heart so must we on the other side beware that the body and minde bee not wearied and the spirits spent with former studies and labours so as they are wholly disabled that they cannot as fit instruments performe any good seruice to the soule in this spirituall exercise as being rather disposed to rest and sleepe then to take any profitable paines in this laborious imployment §. Sect. 3 Of the subiect matter of our Meditations And thus hauing prepared our persons the next thing to bee done is to prouide fit matter whereupon wee may meditate without which our Meditations are alwayes vnprofitable and oftentimes hurtfull and pernicious In which respect the greatest part of men doe pittifully faile for though all are willing to meditate the mind delighting in its owne motion and in discoursing vpon those subiects which it most esteemeth and vpon which the heart is wholly fixed yet few make choice of such matter as may be fit for their soules nourishment but some meditate mischiefe in their hearts thinking vpon the readiest meanes how they may atchieue it with least danger some how they may satisfie their carnall desires with worldly riches pleasures and preferments and raise themselues by other mens ruines some meditate vpon naturall things with naturall mindes neuer drawing them to spirituall vse some on domesticall matters how they may best contriue their businesse or on ciuill affaires and high points of state yea many men spend a great part of their Meditations about matters meerely concerning other men and nothing at all appertaining vnto them Vpon which and a thousand such like subiects we may spend our spirits weare out our bodies and weary our minds and yet bee neuer the holier in this life nor happier in the life to come But the matter of these Christian Meditations whereof we intreate ought to be wholly spirituall and diuine either in respect of the things themselues or at least the vse which we are to make of them And thus the whole Scriptures and euery part and parcell of them may be the subiect matter of our Meditations when wee seriously consider of the right and naturall sense and meaning of them and draw them vnto vse either for instruction admonition reproofe consolation or the reformation and amendment of our sinfull liues In which kind of Meditations whoso exercise themselues they are by the Psalmist pronounced blessed But besides the text of holy Scriptures Psal 1. 1 2. any point of the doctrine of diuinity contained in them may
vp our soules which were humbled in the sight and sense of our wants and impotency to supply them with firme confidence breaking thorow all doubts and difficulties assure our selues that God who is so able and true of his Word will graciously grant these things which he hath commanded vs to aske and that as he hath inlarged our hearts with hearty loue and feruent desires after the more full fruition of that good or freedome from that euill whereon we haue meditated so he will perfect his owne good worke replenish that roome which himselfe hath prepared and satisfie those holy desires vvhich by his good Spirit he hath wrought in vs. Which confidence may mooue vs to reioyce in the Lord and to glory after an holy manner in the assurance of our victory ouer our corruptions and of our fruition of those graces wherein as yet we are defectiue and imperfect §. Sect. 6 Of the egresse and conclusion of our Meditation The last point to be considered in this exercise of Meditation is our egresse and conclusion which must not be sudden and abrupt seeing this were neither comely nor profitable but deliberate and by degrees And as Oratours prescribe in the Art of Rhetoricke and elocution that wee should begin with a low voyce quiet affections and action and so rising by degrees till we come to our highest pitch of extension and earnestnesse both of inward and outward motion not to breake off abruptly in this height but remitting both voyce affection and action by degrees so must we doe in this case for hauing begun our Meditation in intellectuall discourse with quiet mindes and calme affections and raised them to that height of feruencie and deuotion whilest we haue laboured to attaine vnto a liuely sense and feeling of spirituall taste in the matter whereon wee haue meditated we must not make an abrupt conclusion but with some remission of our former feruour compose our minds and hearts to their former quietnesse and calmnesse And first we must cast backe the eye of our minds to reuiew our former exercise and to examine how wee haue performed it and what fruit and benefit our hearts and soules haue felt and tasted in it And if we find that it hath well succeeded we are to congratulate with our owne soules in the ioyfull fruition of so great a blessing and to giue the whole glory to God by whose helpe onely we haue so well prospered in this exercise rendring vnto him with cheerefull hearts all praise and thanksgiuing for the gracious assistance of his holy Spirit whereby he hath directed vs in our course inlightned our mindes confirmed our memories inflamed our hearts and affections with his loue and true deuotion giuing vnto them a liuely taste and feeling of spirituall comfort in the things whereon wee haue meditated The which our thanksgiuing we may inlarge from the subiect matter of our Meditation as if it be some point of doctrine for inlightning our minds in the knowledge of that truth and inflaming our hearts with the loue of it if it bee some grace and vertue for reuealing the beauty excellency profit and necessity of it to our vnderstandings for causing vs to imbrace and loue it with our hearts and affections and for working it in some measure in vs by his Spirit if it be a duty for teaching vs his wayes and inabling vs to walke in them or if it be a vice and sinne for discouering to our mindes the deformity haynousnesse and danger and working our hearts to a true loathing and detestation of it But if we haue found many wants and weaknesses in the performing of it as dulnesse and blindnesse of minde wandring thoughts and worldly distractions coldnesse of deuotion deadnesse of affection and by reason heereof little taste of sweetnesse and of the fruit of all our labour wee are to craue pardon at Gods hands and to bee humbled in the sight and sense of our owne weakenesse and corruption And then labouring to finde out the causes of this vntowardnesse let vs resolue to vse our best meanes to remooue them against the next time that wee may performe this exercise with more fruit and benefit Finally we may conclude this whole exercise by recommending our selues our soules and bodies into the hands of God which some Writers on this Argument doe call Oblation or offering whereby wee consecrate and deuote our selues wholly vnto God desiring no longer to liue vnto the world or our owne flesh but vnto him that we may doe him seruice and in all things please him denying our owne wills that they may bee submitted vnto his and crauing his protection against all enemies who would hinder vs in this our resolution and direction and assistance in the whole course of our liues that all our thoughts words and actions may bee suteable and answerable both to our generall profession of Christianity and to those conceits desires and resolutions which wee haue expressed in our last Meditations And so reposing our selues with holy and quiet security vpon the care and prouidence of our gracious Father wee may profitably conclude this exercise by singing to Gods praise some part or verse of Dauids Psalmes suteable to our present disposition or the subiect matter of our former Meditation CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance §. Sect. 1 The reason of this choice what repentance is and the causes thereof HAuing thus set downe the doctrine of Meditation it now followeth that I propound an example of it according to the former rules and directions Where first we are to make choyce of the subiect matter whereon wee purpose to meditate and then to discourse of it with our vnderstanding and to feele the vertue and efficacie of it in our hearts the which must be done in a Soliloquie between vs and our soules or rather of the soule to it selfe after this manner Now that thou hast O my soule sequestred thy selfe from all society that thou mayest haue some secret conference betweene thee and thy selfe in the alone presence of God and thine owne conscience make choyce of some fit subiect whereon thou mayest spend thy paines and time with most profit for thy spirituall good that laying a good foundation thou mayest erect thy building with more ease and fruit And what fitter matter vpon this present occasion canst thou chuse to thinke vpon then vpon that excellent grace and duty of repentance which is the first beginning of a godly life and after it is begun accompanieth it vnto the end as a chiefe agent in all this worke Vpon what better argument canst thou meditate then vpon this which the Prophets and Apostles haue so much beate vpon yea which our Sauiour Christ himselfe thought so necessary and profitable that he did not onely make it the subiect of his owne Sermons but being to ascend commended it at his last farewell to his Apostles as the chiefest theame
bodily smart and worldly griefe for the losse of things little to be esteemed how many arguments of comforts as it were bridles needest thou to curbe in and moderate thy sensuall sorrowes and yet how often doe they get head and as it wer◠catching the bridle betweene the teeth carry thee away in a full carreer But how many strong motiues and forcible reasons as it were sharpe spurres in thy sides doest thou need to make thee sorrow for thy sinnes and how soone like a dull hackney art thou tyred in this vnusuall way so that no spurres nor stripes will make thee mend thy pace How cold and quiet is thy hatred against thy sinnes and vpon what easie tearmes and small submission art thou content to let them liue when the Lord hath giuen them into thy power and put the sword of the Spirit into thy hands wherewith thou mightest slay them How little hast thou profited in the amendment of thy life how small and insensible are thy proceedings in the wayes of godlines and after long time spent and many means vsed how small is thy progresse and how neere art thou still to the place from whence thou diddest sit out How faint are thy desires O slothfull soule after good things How farre from earnest longings which breake the heart and from hungring and thirsting which are impatient of delay and neuer at quiet till they be satisfied How often doest thou faile in thy good resolutions and how seldome dost thou bring them to any good effect How easily art thou discouraged in thy best indeuours desisting or at least often intermitting them before thou bringest them to any perfection And yet this is all thou canst doe towards that perfect obedience which the Law requireth and all that thy God in the Gospell doth require of thee Vngratefull soule if thou dost not answere his demands when hauing done so much for thee hee desireth in lieu of all to haue so little returned vnto him §. Sect. 4 A hearty wish to haue all wants supplyed Jer. 9. 1. O that thou couldest performe this duty in that manner and measure which thy God requireth O that thy head were a fountaine of teares that thou mightest with Dauid cause thy bed to swim and water thy Psalm 6. 6. couch with them and with Ieremy weepe day and night for thine owne sinnes and the sinnes of thy people O that God would smite thy hard heart as he caused Moses sometime to smite the Rocke that there might gush out of it teares of vnfained repentance O that I could thorowly waken my selfe out of my slumber of security that continually expecting my Iudge I might prepare my selfe for his comming and lament my sins as though it were the last day of my life O that I could be more displeased with my selfe because my sinnes no more displease me and lament the hardnesse of my heart because I can no more heartily bewaile them How should I inwardly reioyce in this sorrow How should I haue more iust cause of delight in bathing my selfe in these flouds then Naaman had when washing in lordan he perceiued himselfe cleansed from his Leprosie How should these teares be my meate and drinke and more refresh me then my corporall food O that turning from my sins with implacable hatred I could returne to my God with all feruency of affection and that I could expresse and approue my loue vnto him who hath so loued me by bringing forth plentifull fruits of new obedience O that my Psal 119. 5. wayes were so directed that I might keepe his Statutes O that thou couldest my soule set thy selfe perfectly to seeke and serue him and that thou mightest neuer erre from the wayes of his Commandements O that it were thy meate and drinke to doe the will of thy heauenly Father and that thou couldest loue it better then thy daintiest food O that thou couldest doe Gods will in earth as the blessed Angels doe it in heauen with all ioy and cheerfulnesse speed and diligence But alas so impotent thou art in thine owne strength that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou desirest §. Sect. 5 Acknowledgement of impotency Thou seest thy sores and feelest their smart but hast no skill to cure or ease them Thou are sensible of thy defects but art so poore and beggerly that thou canst not supply them Yea thou art within the sight of the waters which haue vertue in them to cure thy lamenesse and lyest desolate bemoning thy misery but art so impotent that thou canst not step into them Thou seest and acknowledgest that thy sorrow for sinne is too too small and it grieueth thee that thou canst bee no more grieued but hast no more ability to draw from thy head plenty of teares or from thy heart vnfained sighes and grones for thy sinnes then to command the clouds to raine or the windes to blow Thou seest the miseries and dangers which attend vpon thy carnall security but canst not rowze thy selfe vp out of this dead slumber Thou feelest the mischiefes of an hard heart but art not able by any meanes of thine owne to supple and soften it Many defects and imperfections there are in thy new obedience but thou hast no ability to supply the one or amend the other Rest not therefore my soule vpon thine owne strength which will faile thee in this as well as in all things else of any waight or worth but flee vnto him that is both able and willing to pardon thy imperfections and wants and also to supply them Cry vnto him O my soule who is ready and All-sufficient to heare and helpe thee Lift vp thy heart vnto him and say §. Sect. 6 Petition O thou who art alone able to perfect that good worke of repentance which thy selfe hast begun amend in it what is amisse and supply all that wherein it is defectiue I haue desired to turne vnto thee by vnfained repentance but my corrupt flesh opposeth me in this work so as I can bring it to little effect put to thy helping hand and supply by thy Spirit what is wanting in me The reliques of my corruption doe still remaine in mee and pull me backe as I am returning vnto thee but thou who hast deposed them from their regency and weakened them in their full strength canst deliuer me fully from their power and tyranny and preserue mee from the danger of those secret ambushments out of which these scattered forces vpon all aduantages doe assault me My carnall security opposeth my repentance and maketh me apt to slumber in my sinnes but thou canst awake me out of this sleepe who was able to rowze me out of the sleepe of death My heart is hard and I bewaile great sinnes with small sorrow but if thou finite this stony rocke there will issue from it as from a fountaine streames of repentant teares I am now slow and dull in returning vnto
of doctrine but to bring them to bee tryed with the Touchstone of Gods truth and with the Bereans to search the Scriptures and by Act. 17. 11. them to examine whether the things we heare be so or no. The third end at which we must ayme is admonition that wee may be able to checke our selues when we are going out of the way and both take and giue warning to our selues and others when either they or we are entring into errours in doctrine and practice that we may be reclaimed and not proceed Heb. 10. 24. in them to our further detriment The fourth end is reproofe and rebuke that we may be able out of the Scriptures to apply Gods threatnings and checkes vnto our selues and others when as either we or they doe liue in any knowne sinnes without repentance that so we may by strong hand be pulled like fire-brands out of the fire and not suffered to perish by Gods approching Iudgements The fift and last speciall end which the Apostle expresseth in another place is comfort and consolation that wee may be able to cheere vp our fainting and drooping hearts and to strengthen Rom. 15. 4. our weake hands and knees against the manifold discouragements which affront vs in our Christian course whether they be inward or outward as our owne sinnes and the anger of God due vnto them our corruptions vvants and imperfections in our best actions the tentations of our spirituall enemies afflictions and persecutions against which and all others the Scriptures as a rich Treasury affoord vnto vs plentifull consolation which being rightly applied will sufficiently harten vs to goe on with comfort and ioy in the wayes of godlinesse And as in our reading wee Joh. 17. 17. must ayme at these particulars so generally that wee may be sanctified with this Word of Truth thorowout both in soules and bodies and that 1. Thes 5. 23. we may be made perfect being thorowly furnished vnto all good workes 2. Tim. 3. 17. §. Sect. 2 That we must obserue the Theme and Argument The second point to be considered is the maner how we may so carry our selues in this exercise as that we may performe it with most fruit and benefit to which purpose the directions following may not vnprofitably be obserued As first we are diligently to marke the Theme question or mayne point which is handled in that Book or Chapter which we reade and how the discourse of the Aurthor tendeth to prooue or illustrate it with the seuerall arguments which are produced to this end Or if wee want skill to doe this yet we may obserue if not by our owne collection yet by helpe of the Authors paines the summe and substance of all which he deliuereth in the contents of the Chapters or Sections which will giue great light to the vnderstanding of all the rest when as wee know the mayne scope at which he aymeth and how he frameth his discourse and what arguments and testimonies he vseth to prooue or inforce that point which he propoundeth To which purpose it is also profitable to The second Rule obserue as neere as we can what was the occasion of the Authors writing and to consider the circumstances of the persons to whose vse the writings were intended and of the times wherein he wrote with the state of the people that liued in them vnto what sinnes they were most addicted and in what vertues and duties they were most defectiue and how the Author cryeth downe the one and perswadeth them to the other The order also and method which he vseth the coherence of the parts of his discourse and how he passeth from one point to another will giue much light to the vnderstanding of what we reade which if wee neglect and consusedly goe on iumbling all together wee shall make euen those things which are plaine and easie hard and intricate obserue little in much reading and remember lesse and reape little profit by much paines §. Sect. 3 That we must obserue a due order in our reading and make choyce of fittest Authors With like care we must obserue a due order in our owne reading making choyce of such Authors as are fittest for our owne capacity and vse and so proceeding by degrees from those which are most easie to such as are more difficult as we increase in knowledge and vnderstanding First our care must be to lay a sure foundation by reading diligently some profitable Catechisme containing the maine points of Christian Religion not thinking it to bee read sufficiently although we haue gone ouer it diuers times till we so thorowly vnderstand remember it that we are able to giue an account though not in the same words yet in respect of the matter and substance of all the points contained in it and as the Apostle speaketh to giue a reason of our faith and hope 1. Pet. 3. 15. whereby we shall not onely be armed against all errours and lyes when as wee are able to examine all we reade according to the rule and analogie of faith but also shall with much more ease vnderstand all other discourses which without this helpe will be darke and obscure For want of which order obserued in reading it is pittifull to see how many that thinke themselues great proficients and euen able to teach others not being thus grounded are easily carryed away with euery winde of doctrine and being themselues deceiued for want of skill to examine what they reade and heare are ready also to deceiue others So impossible a thing it is to amend such errours as are committed in the foundation though wee bee neuer so curious in the rest of the building But though our first care must be in laying the foundation yet wee must not rest there but proceede and goe forward till wee be built vp in knowledg vnto some perfection we must not whilst we are babes in Christ out of pride and curiosity affect strong meates which are of too hard disgestion for our weake stomacks but hunger after 1. Pet. 2. 1 2. the sincere milke of the Word and maine principles of Christian Religion With which when wee are well nourished and growne to some strength wee must as the Apostle saith leaue the principles of the Doctrine Heb. 6. 1. of Christ namely the foundation of repentance from dead workes and faith towards God c. and goe on vnto perfection and studie both the holy Scriptures and such Authors as those beforenamed which will thorowly instruct vs in the whole body of diuinity In which when we haue made some good proceedings we shall be fit to reade Treatises of any argument which more thorowly handle speciall parts of Religion wherein we desire to be specially informed or to haue them effectually pressed vpon our hearts and consciences §. Sect. 4 That the deuoute Reader is not to reade many bookes of the same argument but to make choyce of some few which are best
sinnes whereby the conscience would be defiled And so hauing nothing to lay to our charge or to accuse vs of before God sauing humane frailties and infirmities for which we haue as it were a pardon of course sealed by the blood of Christ the conscience becommeth peaceable and speaketh nothing but good and ioyfull things vnto vs testifying the remission of our sinnes our reconciliation with God and that we and our workes are accepted of him So that if with vprightnesse of heart we will serue the true Melchisedech in the duties of a godly life he will be vnto vs not onely a King Heb. 7. 2. of righteousnesse but also a King of peace For dying for our sinnes and rising againe to iustifie vs he hath at his departure left this rich legacy to all his true Disciples Peace I leaue with you may peace I giue vnto you The Ioh. 14. 27. and 16. 33. which is not to be esteemed a gift of small value seeing as the Apostle telleth vs it passeth all vnderstanding being one of those fruits wherein Phil. 4. 7. the Kingdome of heauen and our euerlasting happinesse is begun in vs in this life for as he saith The Kingdome of God is not meate and drinke but Rom. 14. 27. righteousnesse and peace and ioy in the holy Ghost The which may effectually mooue vs to all Christian and holy duties of a godly life seeing these first fruits of heauenly ioy are incomparably of more value then a whole haruest of all earthly happinesse euen in their present worth as bringing with them more sound comfort and contentment more durable and lasting ioy and also because they are sure euidences and earnest-pennies of our heauenly Inheritance and full fruition of euerlasting blessednesse §. Sect. 7 That a godly life causeth constancy and perseuerance vnto the end The fifth benefit which we shal receiue by a godly life is that if we once with a firme resolution earnest indeuour set our selues to serue please God we shall continue in this estate notwithstanding our manifold infirmities and corruptions which make vs daily prone to fall into sinne For they who are once receiued into couenant with God haue not onely the gracious promise of the remission of their sinnes but also haue the meanes offered vnto them yea wrought in them by God of vnfained repentance whereby turning vnto him from their sinnes and renewing their faith which is the condition of the couenant in the assurance that they are all pardoned in Christ they may with peace and comfort proceed againe in their course of godlinesse as if they had neuer failed in it nor gone astray Neither doth the Lord onely as a gracious Father prouide fit nourishment for his children to preserue them in their health and strength but like a skilfull and wise Physician soueraigne medicines to recouer them when they are sicke and weake and not onely affoordeth vnto them meanes to keepe them whole and sound but the precious Balme of Gilead the blood of Christ applyed by faith and the salue of all sores of sinne vnfained repentance to heale them when in the spirituall conflict they are hurt and wounded The which he proudeth for them and as it were putteth it into their hands by his earnest exhortations O Israel turne vnto the Lord thy God for thou hast falne by thine iniquity Take Hos 14. 1 2. vnto you words and turne to the Lord Say vnto him Take away all iniquity and receiue vs graciously And againe As I liue saith the Lord God I haue Ezek. 33. 11. no pleasure in the death of the wicked but that the wicked turne from his way and liue Turne ye turne ye from your euill wayes for why will ye dye yee house Ier. 8. 5 6. of Israel Yea he is displeased with them and sharply reprooueth them if they neglect this medicine when he offereth it vnto them that they may be cured Why is this people slidden backe by a perpetual backsliding they hold Ier. 31. 20. fast deceit they refuse to returne no man repented him of his wickednesse saying What haue I done c And if thus they are not moued to returne his bowels are troubled and yearne with compassion as the Prophet speaketh and he is sorry that they sorrow not as wee see in the example of our Sauiour Christ who wept ouer Ierusalem because they would not make vse Luk. 19. 41. of the acceptable Day whilest it lasted that they might repent and so escape Gods imminent Iudgements Yea he doth not so leaue them but effectually worketh in the hearts of his faithfull and chosen Ones this repentance Act. 5. 31. which he requireth for he giueth repentance to the house of Israel Ezek. 36. 26. Zach. 12. 10. he taketh away their stony hearts and giueth them hearts of flesh hee powreth the Spirit of grace vpon the house of Iudah and causeth them to bewaile their sinnes The which may be vnto vs a singular incouragement in our Christian course when as wee are assured that notwithstanding our many frailties and infirmities wee shall not be cast off and though we haue many foiles and fals yet we shall not lie still and perish in our sinnes seeing the Lord giueth vnto all his that feare and serue him the grace of vnfained repentance so as they rise againe and recouer their former estate of holinesse and withall his wonted grace and fauour as though they had neuer sinned and with it their wonted peace of conscience and ioy in the Holy Ghost §. Sect. 8 Of the benefits which a godly life bringeth at the houre of death And these are the benefits which accompany a godly life whilest we continue in the world the benefits which it bringeth when by death we are to depart out of it are also great and inestimable For when all worldly blessings faile and like miserable comforters leaue and forsake vs when being in greatest agony and distresse wee stand in most neede of helpe then the consolations which it bringeth doe exceedingly cheere and refresh vs. For the good Spirit of God which hath ruled and guided vs throughout the whole course of our liues doth not leaue and forsake vs at the houre of death but then especially doth accompany and assist vs and the more our afflictions and griefes abound the more it causeth our consolations to abound also For it sealeth in our hearts and consciences the assurance of the pardon and remission of all our sinnes and saith vnto vs as sometimes Christ to the sicke of the palsie Sonne be of good comfort thy sinnes are Matth. 9. 2. forgiuen thee It incourageth vs against the feare of death by assuring vs that it hath lost its sting and therefore though like a serpent it still hisse yet it is not able to doe vs any hurt It causeth the beames of Gods loue to shine cleerely in our hearts by which they are so warmed and cheered that the
him by an absolute faith when there is no reason for it but wee must examine his tentations by the rule of Gods Word which will easily discouer the fraud weakenesse and maliciousnesse of them For nothing giueth Satan more aduantage against weake Christians then their readinesse to giue credit to his tentations without bringing them to the touchstone of Gods Truth Fourthly if Satan taketh aduantage from the humour of melancholy abounding in vs to fill and fraught our hearts with these scruples feares we must vse the helpe of the skilfull Physician for the remouing of this cause that so the effects may cease And withal aske the counsel of some iudicious faithful Diuine who may direct vs in our wayes resolue our doubts vpon whose iudgement grounded vpon Gods Word we must more rest then vpon our owne weake conceit and opinions especially being thus blinded with those blacke and foggie mists which false feare and melancholy haue cast before them Fifthly wee must labour to haue our hearts possessed and replenished with the true and filiall feare of God springing from Faith and Loue whereby we shall be made zealous in Gods seruice and then there will be no roome for these Panicke and superstitious feares nor any aduantage giuen to Satan of seazing vpon vs with his suggestions Lastly we must carefully take heed that we doe not yeeld our selues ouer to be ruled by these scruples and feares either to doe or not to doe any thing because of some euill threatned but in things indifferent it is our best course to resist the tentation by doing the contrary to that which is suggested if Christian prudence tell vs that it is conuenient all circumstances considered And in things lawfull or vnlawfull we are to performe or omit them not out of scrupulous feare of any euils threatned by the tempter from which God is al-sufficient to shield vs but in obedience to God because he in his Word hath commanded or forbidden them §. Sect. 3 That carnall feare is a great hinderance vnto godlinesse and the meanes to be freed from it Secondly we are hindred by carnall feare in the duties of a godly life whilest thereby we are mooued to thinke that we shall neuer be able to performe them though we vse all our indeuour or if we haue begunne well yet we shall neuer hold out vnto the end by reason of our owne frailties and infirmities the afflictions and troubles which crosse vs in these courses and the manifold and malicious tentations and persecutions which are raised against vs by the enemies of our saluation By which feares our mindes are troubled our hearts vexed and turmoyled our courage quailed our resolutions weakned and we vtterly disabled and discouraged from entring into this course of Christianity when as we haue little or no hope of proceeding continuing inâ—â— vnto the end that we may be saued The which tentation is much strengthened when we see the many faintings and faylings of others that haue gone before vs who professing Christianity haue either neglected the duties belonging to it or performed them to little purpose in a cold formall carelesse maner and in the end haue wholy desisted returned back to their old prophanenes Which impediment if we would remoue we must know that neuer any did seriously sincerely seeke God in the waies of his commandements but they haue assuredly found him And therfore we must not be discouraged with the faylings and relapses of hypocrites temporaries if our owne conscices testifie vnto vs that we labour to serue and please God in the vprightnesse of our hearts Secondly our faintnes and weaknesse must not discourage vs from entring into and proceeding in the waies of godlinesse seeing we walke not in our owne strength but by the power of God assisting vs nor by vertue of our own resolutions indeuours but of Gods gracious and free promises made vnto vs in Christ that he will not onely iustifie but also sanctifie vs free vs as well from the corruption of sin as the guilt and punishment The which if we apprehend by a true liuely Faith we shal be able to ouercome all difficulties and to serue God in some good acceptable maner as I haue more fully shewed in the beginning of this Treatise Finally we need not to feare our perseuerance in the duties of godlinesse vnto the end if disclayming our owne strength we rest and rely wholy vpon Gods power and promises seeing he is able and al-sufficient to perfect that good worke which he hath begunne to enable vs likewise who are impotent in our selues to doe all things necessarie for his glory and our saluation Phil. 1. 6. 4. 13. Ioh. 10. 28. Rom. 8. 35 36 38. through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill the world and our owne flesh so that all the power of hell the prosperity or persecutions of the world nor any thing else whatsoeuer shall be able to separate vs from the loue of God or to put out and extinguish our loue of him in our hearts or to hinder our proceeding in the wayes of godlinesse vntill by walking in them wee attaine vnto euerlasting ioy and happinesse §. Sect. 4 That carnall sorrow is an impediment to a godly life Againe we are much hindred in the duties of a godly life by carnall sorrow and lumpish heauinesse For if as the Apostle saith 2. Cor. 7. worldly sorrow causeth death both in respect of the life of grace and glory then must it needs also disable vs vnto all actions of life being made as vnfit for them hereby as a man in the state of death to performe any works of the liuing Now this heauines excessiue sorrow ariseth from diuers causes as first from the sight sense of our innumerable grieuous sins when as it is not mixed with faith the loue of God but meerely ariseth out of seruil feare self-loue apprehending Gods terrible Iudgments against vs for our sins Secondly from the imperfection in our sanctification whereof it is that our vnmortified corruptions doe rage sway in vs disabling vs vnto Gods seruice and making vs prone vnto sin That the duties which we performe are so ful of wants weaknesses that we can with no coÌ„fort looke vpon them That the graces of Gods Spirit are imperfect continually assaulted with our contrary corruptions our faith with doubting our affiance with diffidence our humility with pride our repentance with security and hardnesse of heart and so in the rest Thirdly from our weaknesse in faith perswading vs of the remission of our sinnes and of our reconciliation and peace with God Fourthly from spirituall desertions whereby God estrangeth himselfe from vs and seemeth to haue left and forsaken vs. Fifthly from our fainting and failing in the waies of godlinesse and often relapses into sinne Sixthly from our manifold and sharpe afflictions which
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
of that fulnesse of ioy and of those eternall pleasures Psal 16. 11. Pro. 28. 12. which are at Gods right hand for euermore So that when righteous men reioyce there is great glory as the Wise man speaketh seeing their ioy farre exceedeth the ioy of them who reioyce in their corne and wine as being not onely much more excellent both in respect of Psal 4. 7. the nature and obiect but also an earnest-penny of a greater bargaine the first beginnings and prime taste of those full riuers of diuine pleasures whereof they shall drinke their fill in Gods Kingdome and the first fruits of that heauenly and happie haruest of ioy which is reserued for them in the life to come And therefore no maruaile seeing this spirituall ioy is aboue all others most excellent that Dauid when hauing wounded his conscience with grieuous sinnes hee was depriued of the sense and feeling of it for a time did so earnestly desire to haue it againe restored Restore vnto mee Psal 36. 8. Psal 51. 12. the ioy of thy saluation and vphold mee with thy free Spirit Seeing herein hee had much more contentment sound comfort and delight then in all the earthly pleasures which a Kingdome could yeeld vnto him For they all were but slight and childish this solid and substantiall they vaine and worthlesse this excellent and of incomparable value they short and fickle momentany and mutable this durable and permanent And this is the second reason to commend vnto vs this spirituall Ioy in that it is not like worldly ioyes onely by fits and flashes but settled and constant in all estates and conditions as well in aduersity and affliction as in prosperity and all earthly aboundance For if our hearts bee once replenished with this Ioy no man shall bee able to take it from vs and being of a spirituall Rom. 5. 3. Iohn 16. 22. and diuine nature no earthly thing can quell or quench it No prison can locke it from vs no banishment can diuide and seuer vs no losses and crosses confiscations of goods Rackes or Gibbets fire or sword can take it away and depriue vs of it For in all extremities wee haue an inward Comforter euen the Spirit of God dwelling in vs which filleth our hearts with ioy and turneth our mourning into mirth and gladnesse and as our afflictions Iohn 16. 7. 2. Cor. 1. 5. doe abound so also he causeth our consolations to abound much more Wee liue the life of faith and not of sense which looketh not so much vpon things present as vnto our future hopes and certaineties and hereby wee apply vnto vs Gods Word and gracious promises which supplyeth comfort sufficient to support vs in all our sorrowes For it assureth vs that those are blessed which mourne now because they shall bee comforted and which weepe now for they shall laugh Math. 5. 4. Luke ◠21. That all things euen afflictions themselues shal worke together for the best and our momentany and light suffrings shall cause vnto vs a farre most excellent Rom. 8 28. 2 Cor. 4. 17. Act. 14. 22. 2. Tim. 2. 12. and eternall waight of glory that by these many tribulations wee shall enter into the Kingdome of heauen and if we suffer with Christ wee shall also raigne with him And this was that Word of God applyed by faith which was Dauids comfort in his afflictions without which hee should haue perished Psal 119. 50 92 This was it which made the Church of Macedonia in a great triall 2 Cor. 8. 2. of affliction and in their deepe pouerty to haue withall abundance of ioy This made the godly Hebrewes to take ioyfully the spoyling of their goods knowing Heb. 10. 34. that they had in heauen a better and induring substance Finally by this the Apostle himselfe was filled with comfort and exceeding ioyfull in all his 2. Cor. 7. 8. tribulations But contrariwise the carnall ioy of worldlings in the pleasures of sinne is fickle and false mutable and momentany like the short blaze and crackling of thornes vnder a pot or laughter in a fit of phrensie Eccl. 7. 6. or of a man tickled which laugheth in the face and countenance when he is grieued at the heart because in the middest of their mirth they haue many a cold qualme and checke of conscience being not able to forget that after all their youthfull reioycing they must come vnto Iudgement Chap. 11. vers 9. The which euen in laughter maketh the heart sorrowfull because the end of Prou. 14. 13. their mirth is heauinesse and when they glory in outward appearance to haue 2. Cor. 5. 12. no ioy at all in the heart For who but fooles can reioyce in their full barnes and abundant prouisions that remembreth This night his soule shall be Luk. 12. 20. taken from him Who can haue any sound ioy and comfort in such pleasures and delights which within a while shall end in endlesse woe and misery according to that of our Sauiour Woe vnto you that laugh now for Luk 6. 25. ye shall mourne and weepe §. Sect. 6 That this spirituall ioy is proper to the godly and belongeth to no other Finally the faithfull who resolue and indeuour to serue and please God in the duties of a godly life haue propriety in this spirituall and Psal 33. 1. Psal 111. 8 15. heauenly ioy seeing it belongeth to them all and to them alone none other hauing any part and share in this high and holy priuiledge For first this ioy in the Scriptures is appropriated vnto them onely and no other So the Psalmist Reioyce in the Lord O ye righteous for praise is comely for the vpright And againe Light is sowne for the righteous and gladnesse for the vpright in heart The voyce of reioycing and saluation is in the Tabernacles of the righteous In which regard he desireth to see the good of Psal 106. 5. Gods chosen to reioyce in the gladnesse of his Nation that hee might glory with his inheritance And the Prophet Esay ioyneth these together Thou meetest Esa 64. 5. him that reioyceth and worketh righteousnesse Secondly the faithfull can only thus reioyce because all the causes of this spirituall ioy belong peculiarly vnto them alone For they onely are elected to saluation in which respect our Sauiour exhorteth his Disciples to reioyce in this because their names were written in the Booke of life They alone are the redeemed of Luk. 10. 20. the Lord who being freed out of the captiuity of all their spirituall enemies haue exceeding great and iust cause to reioyce in this gracious deliuerance And when by the glad tidings of the Gospell the Lord proclaimeth Esa 61. 1 2 3. liberty to captiues and the opening of the prison to them that are bound then doth hee also thereby comfort them that mourne giuing vnto them beauty for ashes and for mourning the oyle of ioy So the Prophet
and ill deseruing though thou art gracious and ready alwayes through Christ to heare and helpe vs. Wee haue not duely feared thee though thou art our heauenly Father full of Maiesty and power neither haue we beene afraid to sinne against thee though we stand alwayes in thy presence who art able to cast body and soule into hell We haue not glorified thy holy Name by renouncing impiety and worldly lusts and consecrating our selues wholly to thy worship and seruice but haue serued sinne and Satan for the base hire of worldly vanities Wee haue not glorified thee in thy mercies by our vnfained thankefulnesse nor haue beene incouraged by thy liberall wages to performe vnto thee diligent and cheerefull seruice but haue abused thy good gifts to thy dishonour and haue set our mindes and hearts more vpon them then vpon thee who hast graciously bestowed them vpon vs. We haue not sanctified thee in thy Iudgements by humbling our selues vnder thy hand nor haue profited by thy fatherly corrections for the amendment of our liues and turning vnto thee from our sinnes by vnfained repentance We haue not suffered thee to raigne and rule in our hearts and consciences by the Scepter of thy Word and holy Spirit but haue often grieued it by resisting and quenching the good motions thereof and by subiecting our selues to be gouerned by our owne lusts Wee haue not behaued our selues as it became subiects of thy Kingdome denying vngodlinesse and worldly lusts and liuing holily righteously and soberly in this present world Wee haue not denied our selues and our own wils and affections which are opposite to thy holy will nor indeuoured as we ought to performe vnto thee in all things that absolute obedience which is due vnto thee our Creatour and Redeemer Wee haue not obeyed thee cheerefully and with delight readily and without delayes sincerely and constantly but haue deuided our selues betweene thee and the world and haue serued thee but by fits and flashes Wee haue not in all things submitted our selues vnto thy good pleasure but haue murmured against thy prouidence when wee haue beene crossed in our desires Wee haue not restrained and mortified our carnall and worldly lusts of ambition couetousnesse voluptuousnesse but haue immoderately desired and set our hearts too much vpon earthly and momentany things We haue more hungred after the meate which perisheth then after spirituall food which indures vnto life euerlasting We haue not cōtented our selues with that portion which thou hast allotted vnto vs nor cast all our care vpon thee for all things needfull but haue turmoyled our selues with carking care and trusted too much vnto our owne prouidence Wee haue not so earnestly desired to bee freed from the corruption and pollution of our sinnes as from the guilt and punishment and haue beene more ready to haue them pardoned then to leaue and forsake them Wee haue not laboured after the fruits of sanctification to be assured thereby that we are iustified and reconciled or content our selues with a small measure and thereby weaken our assurance We are not pressed with our sins as with an heauy burthen nor haue as we ought seriously bewailed them nor earnestly desired to be eased of them We doe not carefully keep our watch that we be not againe surprised by sin and so are apt to relapse againe into the same sinnes after wee haue repented of them and receiued pardon We are negligent in the vse of the meanes whereby we might be assured of the remission of our sinnes neither doe we sincerely and from the bottome of our hearts remit iniuries but in profession and shew forgiuing but not forgetting them We doe not approoue our sincerity in remitting iniuries by our readinesse to performe all good duties to those who haue offended vs and by ouercomming euill with goodnesse We are too apt to take notice of euery iniury and doe not passe by offences approouing our wisedome by our slownesse to anger and our loue by couering a multitude of sinnes but are apt to retaine anger and to seeke reuenge when we are wronged We doe not as we should resist the tentations of the flesh world and deuill but though we pray against them yet vpon euery slight occasion we run into them and are easily inticed to fall into sinne and to forfeit that liberty which Christ hath purchased for vs. We liue securely as if we were free from all danger of enemies and doe not duely consider their malice and subtilty our owne weakenesse and their power that we might be mooued heereby to pray with more feruency to bee freed from tentations or for thy assistance that we might ouercome them and be deliuered from all euill whereof it commeth to passe that we are often foyled by them and led captiue vnto sinne Wee are not daily prepared against the time of tentation nor keepe the Christian Armour fast buckled vnto vs that we might be able to resist our enemies Wee doe not watchfully auoyd the occasions of euill nor carefully obserue our hearts and senses keeping them vnder Couenant that they may not roue after worldly vanities which are the vsuall occasions whereby we are plunged into all euill But wee beseech thee good Lord to be gracious vnto vs in the forgiuenesse of all our sinnes and wash them away in the precious Blood of Iesus Christ that they may neuer bee imputed vnto vs nor bring vpon vs that wrath which they haue deserued Yea Lord we beseech thee for Christs sake not onely free vs from deserued punishments but being reconciled vnto vs in thy Sonne multiply thy fauours and blessings vpon vs in all things pertaining to grace and godlinesse glory and happinesse Perswade vs by thy Spirit and a liuely faith that thou art in Christ our Father and we thy children by adoption and grace Let vs euer loue and feare thee as our gracious Father performe vnto thee the obedience of children and labour to resemble thee in wisedome holinesse and righteousnesse that so we may walke worthy this high calling whereunto thou hast called vs. Let vs demeane our selues as Pilgrims on earth and haue our conuersation in heauen where our inheritance is minding and affecting things aboue where Christ sitteth at thy right hand Let vs wholly rely vpon thy fatherly prouidence who art both able and willing to helpe vs and let vs with boldnesse and confidence haue recourse vnto thee in all our wants and with assurance that thou wilt graciously heare and helpe vs. Let vs in our iudgements esteeme in our hearts desire and in all our actions seeke thy glory aboue all things and let it euer bee more deare vnto vs then our owne saluation Let vs giue glory to thy Name in all our thoughts words and actions and not onely doe it our selues but also giue iust occasion to others of glorifying thee Let vs sanctifie thee both in thy mercies and iudgements towards our selues or others let thy rich wages make vs more faithfull and cheerefull in
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
weake and vaine vnable to helpe vs in time of trouble and momentany and mutable readie to forsake and leaue vs when we most relye vpon them or though they could do vs some pleasure in being meanes of our freedom from small perils yet they will nothing profit vs if we liue securely in our sinnes for the appeasing of Gods wrath or satisfying his iustice they will doe vs no good when wee shall most need it namely at the day of death or the day of Iudgement Lastly let vs consider that these worldly benefits are not absolutely bestowed on vs to doe with them what we list but are the Lords Talents entrusted vnto vs as his Stewards to be employed for our Masters aduantage and good of our Fellow-seruants So that the more wee haue receiued the more wee are indebted and the greater account we haue to make at the day of Iudgement and to sustaine the greater condemnation if we haue wasted our Masters goods and so come short in our reckonings In which respect our great prosperitie should not nourish in vs pride and securitie but rather humilitie and feare care and watchfulnesse that wee may so take the present comforts of these worldly blessings as that they may not hinder but rather further vs to the euerlasting fruition of heauenly happinesse §. 6 The fift remedie is to shun customable sinning The fift meanes to auoide carnall securitie is to shunne customable sinne and howsoeuer through infirmitie wee sometime flippe into it yet let vs take heed we doe not choose it for our common way and by much vse and often acting of it make it as familiar as if it were our ordinarie Trade and Occupation For custome of sinning doth take Omne peccatum vile est consuetudine fit homini quasi nullum Aug. in aduent Dom. ser 4. c. 10. away all sense of sinne and whereas at the first it seemed notorious and hainous and therefore affrighted the conscience with guilt and horrour after that men haue often committed it it seemeth little or nothing and therefore they continue in it without feare So those that are often flesht in blould and crueltie make no more account of killing a man then of killing a beast those that inure their tongues to oathes and blasphemies vent them as securely and without feare as yea and nay they that haue often stollen their neighbours goods could as securely continue their theft as other men their Trades and Occupations were they not endangered hereby to humane lawes And in a word sinners of all kinds by much custome in sinning doe make this deadly Serpent so tame that they dare without feare put it into their bosomes And by iniuring themselues to drinke of this mortall poison by degrees they make it so familiar to their stomackes that they are not sensible of any hurt it doth them Yea by much acquaintance sinne which at first terrified the conscience like an enemie becommeth their play-fellow and they account it but a recreation of their youth and euen a sport to doe euill herein like through their impietie vnto little children in their simplicitie who securely play at the Cockatrice hole as the Prophet speaketh to another purpose Esa 11. 8. In which regard let vs carefully take heed that wee be not hardned Heb. 3. 13. with the deceitfulnesse of sinne which though it bee a malitious enemie by much conuersing with vs will so insinuate that wee shall securely entertaine it as a welcome Guest Let vs in respect of our great frailtie take occasion by our former falls to become more carefull and fearefull that we doe not fall againe auoiding all meanes of sinne which draw and entice vs to it or if we be ouertaken let vs not lye in it still lest we fall into this sleepe of securitie but let vs rise out of it presently by renewed repentance And as soone as wee feele our selfe stung with this poisonous Viper let vs without delay applie the antidotes and remedies which are fit to cure the wound for else this poison will disperse it into all the parts of our heart and soule and so bring vs into this deadly sleepe of carnall securitie in which we shall perish without sense or feeling §. 7 The sixt remedie is to make precious account of Gods grace and forbearance The sixt meanes is that we make precious account of Gods grace and forbearance his patience and long suffering and labour to haue our hearts so affected with them as that they may bee wrought to Gods loue and feare whereby we shall be made carefull and watchfull that we doe not displease this gratious and good God who so loueth vs and whom we so loue or if through frailtie wee haue incurred his displeasure that we doe with vnwearied diligence seeke his face and fauour by renewing our repentance For we may be assured that wee shall not lose our labour seeing he is so patient and slow to wrath that he will receiue vs to grace if we turne vnto him And contrariwise let vs take heed of abusing this patience and long-suffering of God by taking occasion and incouragement thereby to continue impenitently in our sinnes seeing hereby wee shall become so secure and hardhearted in our sinfull courses that whereas before we refused or Rom. 2. 4 5. delayed to repent now repentance will refuse vs so as either it will neuer come into our thoughts or else not be able to pierce into our hearts they will be so hardned through Gods righteous Iudgement for our grosse abuse of his grace and goodnesse §. 8 The seuenth remedie is to shunne presumption The seuenth meanes is carefully to take heed that we doe not presumptuously abuse Gods mercies as an occasion and encouragement Psal 130. 4. vnto sinne but contrariwise feare and reuerence him the more by how much we find him more louing and gratious according to that of the Psalmist There is forgiuenesse with thee that thou mayest bee feared For there is nothing more that doth beget and nourish this carnall securitie as the miserable experience of former Ages and our owne times doth lamentably prooue then this conceit that God is so mercifull that he will pardon all our sinnes whensoeuer we turne from them by repentance although it bee euen at the houre of our death And consequently nothing would more weaken and cause it to languish then if we plucke this weapon from it and turne the edge and point of it against it selfe taking occasion thereby the more to loue God who is so gratious and out of this loue the more to feare his displeasure To which end let vs alwaies consider that the Lord is no lesse infinite in iustice then in mercie and that he is as readie to glorifie himselfe in manifesting the one by punishing of presumptuous and impenitent sinners as the other in sparing and forgiuing those that turne vnto him by vnfained repentance That those whom he cannot allure and draw vnto him with
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and
want of them wee want also this assurance how can wee haue any roome in our hearts for securitie to lodge in seeing they are wholly taken vp with feares and doubtings or at least with carnall securitie which keeps all quiet because it shuts our eyes and benummeth all our senses so as we cannot see nor feele our danger Finally these vertues and spirituall graces are our Christian armour which being buckled vnto vs is of high proofe to preserue vs in safetie against all assaults of enemies that would disturbe our peace but if they be wanting then like the Israelites Exod. 32. 25. we are naked dis-armed of Gods assistance dis-furnished of all munition and weapons wherby we might make any resistance against the encounters of our spirituall enemies and so an easie prey to be seazed on and led captiue by them §. 5 The fift means is to labour to be indued with those peciall sauing graces which are the causes of first knowledge and remembrance of God and his Attributes Secondly A liuely Faith More especially if we would vse the meanes whereby wee may in ioy this Christian securitie wee must labour to know acknowledge and remember Gods sauing Attributes as he exerciseth them towards vs for our good as his Wisedome Power All-sufficiencie Mercy Goodnesse Truth and the Rest For these are the foundation and ground of this securitie vpon which it is built and resteth of which if we are ignorant or forgetfull it is no more possible for this Fort of securitie to be erected in vs then to set vp a goodly building without a foundation or to make it durable if it be seated without other support vpon the Moores or Sands In the second place let vs labour after a liuely and iustifying Faith which is the condition of the Couenant vpon which alone all our safetie and securitie resteth and relyeth the alone instrument which vniteth vs vnto Christ and the only hand by which we receiue all Gods promises and the fruits and benefits which doe accompanie them Finally that impenetrable shield which repelleth all the fierie darts of Satan and maketh vs vndanted and without feare when wee are encountred with his tentations And therefore if we be indued with Faith there is cause enough why we should be secure seeing we are in Couenant with God and by vertue thereof vnder his protection the members of Christ who is so armed with power that all the malice of the Deuill and power of Hell are not able to vanquish or doe vs any hurt and haue all our vitall parts couered with a shield of proofe which cannot be pierced with all the Darts of Satans tentations Thirdly let vs vse all good meanes to Thirdly Affiance in God haue our hearts comforted and confirmed with firme affiance and confidence in God which is a fruit of the former grace wherewith if we be indued the Lord will be the Rocke of our refuge our Sanctuarie Psal 18. 1 2. 144. 2. and Castle of strength vnto which if we flee in the time of danger we may inioy safetie and securitie For the God in whom wee trust is able to supply all our wants to preserue vs in the day of danger and to defeate and bring to nought all the plots and practises of all our enemies and if we make him our hope and confidence he will be our strength and tower and he will so watch ouer vs with his prouidence that we may sleepe securely vnder the shadow of his wings Fourthly Fourthly Loue of God let vs seeke with all earnestnesse to haue our hearts inflamed with that heauenly fire of Gods loue which being but a reflection or little sparke of his diuine loue towards vs will be an euident signe to assure vs of it And this loue of God in vs and towards vs will worke in vs spirituall securitie in the assurance of Gods protection who so loueth vs and whom we so loue and this filiall affection when we finde and feele it in vs will cast out all seruile feare and make vs bold and confident in the sense and apprehension of his fauour towards vs knowing that hee who so deerely loueth vs is all-sufficient in wisedome and power to turne all things to our good and to make all our afflictions and tentations our Enemies power and our owne weaknesse to become helpes and furtherances to our saluation Fiftly if wee would Fiftly The feare of God haue this spirituall securitie we must by all meanes cleanse our hearts from carnall securitie and nourish in them the true feare of God For as well may we accord Light and Darknesse Fire and Water Good and Euill as spirituall securitie with that which is carnall Whereas contrariwise the true feare of God dwelling in vs will banish all other feares and make vs secure in those gracious Promises which the Lord hath made vnto all that feare him as namely that there shall bee nothing Psal 34. 9. 145. 19. wanting vnto them and that hee will fulfull the desire of them that feare him and will heare their crie and saue them So that if they be not short in desiring safetie and securitie the Lord will not be slow to grant it or though they should be wanting vnto themselues in this regard yet the Lord will not be wanting vnto them seeing he is both willing and able to doe exceeding abundantly aboue that wee can either Eph. 3. 20. aske or thinke Sixtly if we desire this securitie we must labour that Sixtly Christian righteousnesse wee may be alwayes found clothed with the garment of righteousnesse both the imputed righteousnesse of Christ applied by faith which doth perfectly free vs from all danger and bring with it peace Rom. 5. 1. of conscience and ioy in the holy Ghost and inherent righteousnesse and holinesse wrought in vs by vertue of Christs death and resurrection whereby wee are entitled vnto all the promises of Gods grace and protection made vnto the righteous and among the rest vnto them especially which concerne our safetie and securitie of which I haue before spoken Seuenthly which is like vnto the former wee Seuenthly New obedience must studie and indeauour to performe vnto God in lieu of thankfulnesse for all his benefits new obedience not that of the Law which is impossible but Euangelicall which is the obedience of faith when hauing respect vnto all Gods Commandements wee labour to walke in them with sincere and vpright hearts and with constancie and perseuerance Psal 119. 6. vnto the end And if wee thus seeke out this old and good Ier. 6. 16. way it will bring vs to this rest of spirituall securitie which we labour after If we take this sweet and easie yoke of Euangelicall obedience and hating all Pharisaicall pride learne of Christ to bee meeke and lowly in heart we haue his gratious promise for it that wee shall find Matt. 11. 28 29. this rest for our soules If we
life §. Sect. 3 The second sort of meanes consist in the performance of diuers actions And vnto these meditations we are for the renewing of our faith to adde diuers actions as first we must daily renew our promises vnto God made in baptisme and bewayling our manifold frailties and imperfections whereby we haue often failed heerein we are to resolue and promise that if God will accept of vs and passe by our former infirmities we will with more intire affection renounce sinne Satan and all our spirituall enemies and consecrate our selues wholly to his worship seruice and with greater zeale and deuotion labour in the vse of all good meanes whereby we may attaine to more perfection Secondly wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God in respect of his infinite goodnesse and absolute perfection in himselfe and graciousnesse towards vs shining in his vnspeakeable and innumerable blessings and benefits bestowed vpon vs which loue towards God will strengthen our faith in assurance of his loue towards vs seeing it is but a drop that distilleth from this fountaine and but a sparke that ariseth from this infinite flame Thirdly we must exercise our selues in the daily practice of religious duties as prayer meditation holy conferences and such like which will increase our communion and acquaintance with God and more and more assure vs of his fauour And finally we must resolue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake whereby our faith will get daily new assurance that seeing we are willing and desirous to glorifie God in all things by causing the light of our godly liues to shine before men hee will bee no lesse willing to glorifie vs before his Matth. 5. 16. 1. Sam. 2. 30. Saints and holy Angels in his heauenly Kingdome For these duties of piety and righteousnesse are the fruits which spring from the roote of faith the flames and heate which proceed from this fire the very breath whereby it liueth and the actions and motions wherein it is exercised and therefore if it bringeth not foorth these fruits it is but a barren tree and dead stocke a vselesse fire which being couered giueth no light or heate a dead carcase without breath an idle habite without vertue or vigour and for want of exercise languisheth and decayeth daily in strength whereas contrariwise if the strength thereof were vsed and seasonably imployed in holy and righteous actions it would like the strength of the body bee confirmed and redoubled by this daily exercise §. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith But that we may be the better perswaded vnto this daily exercise of renewing our faith let vs consider more particularly the manifold and inestimable benefits which would thereby accrew vnto vs. For first we shall liue in couenant with God haue assured title and interest vnto all his promises without any intercession or intermission of our comfort and hope seeing God requireth of vs no other condition Secondly wee shall no longer liue the life of the flesh and corrupted nature but the life of faith Hab 2. 4. Mat. 4. 4. which is principally sustained by God and holdeth dependancie not on earthly things but chiefly on his Word and promise which can neuer faile and the life of Christ subiecting our selues in all things to the regiment and gouernment of his holy Spirit so as we may say with the Apostle I liue yet not I but Christ liueth in me and the life which I now liue in the Gal. 2. 20. flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me which life of grace certainely assureth vs of the life of glory Thirdly heereof it will follow that all our thoughts words and workes shall be voluntarily subiected to the good will and pleasure of God and being daily in couenant with God we shall by vertue of his Spirit assisting vs keepe all our faculties and functions senses and actions in couenant with Iob 31. 1. vs that they shall in all things obey him and doe nothing which is displeasing vnto him Fourthly by renewing our faith daily we shall with it renew all the sanctifying and sauing graces which issue from it and depend vpon it and by watring the roote giue vertue and vigour vnto all the branches and fruits which spring from it whereas contrariwise wee shall spend all our labour in vaine if neglecting faith we vse all diligence and indeuour to increase in loue patience hope or any other grace or to bring foorth plentifull fruits of them in a Christian conuersation and the workes of mercy and charity like those who take much paines in watring the boughes and branches of a tree and neuer take care to water the roote More especially if wee daily renew our faith wee shall heereby confirme our affiance and confidence in God in all things and at all times for when we firmely by faith apply vnto our vse the power wisedome goodnesse promises and prouidence of God and with strong imbracements vnite them vnto vs we may easily with all safety and security rest and rely vpon them We shall heereby also strengthen our hope which is nothing but an expectation of the things beleeued and according as our faith is strong or weake in apprehension of the promises so also is our hope which waiteth for their fruition Wee shall increase by it our loue towards God for the more and oftner we apprehend the diuine fire of his loue towards vs the more our cold hearts are thereby inflamed with the heate of it so that we returne vnto him loue for loue And our zeale of Gods glory there being no stronger argument to make vs in all things earnest to glorifie him then to be fully assured that he will glorifie vs. It will worke in vs and daily renew our patience when as we daily renew our assurance that all our afflictions are the chastizements of a louing Father and not the punishments of a seuere Iudge that they are stinted and measured out vnto vs both in respect of their quantity and continuance by a most wise prouidence which will not let them exceed either our strength or necessity that they are inflicted out of meere loue and are signes not of our reiection but adoption and saluation that they shall Rom. 8. 18. 2. Cor. 4. 17. haue a good issue and worke together for the best for the inriching of vs with spirituall grace and the furthering of our eternall glory It will increase our peace of conscience when as our assurance is daily renewed of our peace with God the remission of all our sinnes and victory ouer all the enemies of our saluation of our safety vnder his protection and that nothing shall be able to separate his loue from vs. It will daily replenish our