cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
God and of his Church but desireth that the Church of Corinth should ioyne together in prayer for him that the gift bestowed vpon him by the meanes of many persons might giue 2. Cor. 1. 10 11. occasion vnto many of giuing thankes also in his behalfe For as much fuell and fire laid together doth make the flame and heate so much the more vehement and many small streames meeting in the same channel grow great and vnresistable So the fire and fuell of our zealous and feruent prayers ioyned together in the publike Congregation maketh a flame that scorning all stop mounteth vp to heauen and when we ioyntly powre out our soules before God like many waters met in one current they haue the force of a great torrent and vnresistable flood which beare downe all before them and neuer stay till falling into that infinite Ocean of all mercy and goodnesse they are graciously receiued and accepted of him And therfore let no man proudly attribute so much vnto his priuate deuotion that he should be moued thereby to neglect the publike prayers of the Congregation as needlesse and of lesse efficacy seeing they are a much more principall and potent meanes to preuaile with God then our priuate and proud deuotions scorning such excellent helpes which may well kindle in vs that elementary and flashing flame of blind and vngrounded zeale which lasting but a while serueth for no vse but to set the Church on fire with hurtfull Schismes and furious contentions but will neuer kindly warme our hearts with that heauenly heate of feruent zeale which maketh vs fit and forward vnto all Christian duties and the substantiall parts of Gods seruice In which regard I may well say to such as proudly presuming of the strength of their owne deuotions thus single themselues from the Congregation by their priuate duties as the Wise man in another case Woe vnto him that is alone for if hee falleth and faileth in this duty Eccles 4. 10. through want of attention and wandring thoughts faintnesse of faith and lacke of feruency there is none by to helpe him whereas praying in the Congregation wee mutually supply one anothers defects one being deuoutly diligent when another groweth cold and remissely negligent and he rising againe as ashamed of his foyles and falls and recouering the feruor of his zeale and deuotion requiteth the other with his assistance when he beginneth to faint and grow weary Herein like vnto souldiers who being singled from one another are easily ouercome but ioyned in a battell doe mutually second and succour one another one fighting when the other fainteth and he with renewed strength giuing a fresh charge bringgeth of the other farre ingaged when through weaknesse and wearinesse he is able no longer to beare the brunt And thus much of the third publike meanes of a godly life to wit prayer Concerning the fourth and last which is the reading of the Scriptures I will speake when I come to intreat of priuate reading because many things to be spoken are coincident to both and I would not distract them in my Discourse Onely let it be remembred that whatsoeuer can be said of the benefit and efficacy of priuate reading is in a higher degree of excellency verified in that which is publike because being a ministeriall function ordained of God for the common good of the whole Church and euery particular Congregation it is more powerfull to all good vses then priuate reading Gods more speciall blessing by the inward operation of his holy Spirit alwayes more effectually accompanying his more excellent and publike ordinances then such as are priuate and of an inferiour nature And therefore as the Word publikely preached is more powerfull and profitable then a Sermon priuately read in our owne houses as I haue shewed not in regard of the substance or matter contained in both nor onely in respect of elocution and action wherein preaching excelleth reading but chiefly because Gods blessing accompanyeth more effectually that ordinance vnto which he hath giuen the preeminence so by the same reason publike reading is to be preferred before priuate not onely because the Minister ordinarily readeth with more iudgement and vnderstanding more plainly and distinctly giuing euery word and sentence their due waight emphasis and accent and thereby giuing such light to the vnderstanding and life to the affections of the hearers that such reading is not much inferiour to a meane comment but chiefly and principally as I said because it is a ministeriall function vpon which we may expect a larger blessing then vpon our owne priuate actions The which I touch by the way to shew vnto those their errour in iudgement and fault in practice who highly esteeme and diligently exercise themselues in their owne priuate reading of the Scriptures and yet so despise publike reading in the Congregation that they will hardly or not at all vouchsafe their presence or if that yet not their reuerent and diligent attention CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse §. Sect. 1 That we must not rest vpon the publike meanes onely but vse the priuate also BVt howsoeuer we are to ascribe to the publike meanes the chiefe preeminence as being of greater vertue and efficacy for the inriching of our soules with all sauing grace and strengthening of them vnto all Christian duties of a godly life yet wee must in any case take heed that wee doe not as it is the custome of many cold and carelesse Christians content our selues with them alone and rest vpon them as being alone sufficient for all purposes But we must also with no lesse diligence care and good conscience adioyne vnto them the vse of priuate meanes to helpe vs forward in our spirituall growth First because God hath inioyned vs the vse of them as well as of the publike and the Saints from time to time yeelding obedience herein vnto God haue made them their daily exercise as wee shall see when we come to speake of them in particular Secondly because they adde strength to our faith and fuell to our deuotion whereby we are inabled to performe vnto God publike seruice with more life and zeale delight and profit whereas if we neglect priuate duties all the weeke and suffer our hearts to be taken vp with worldly things they will be quite out of frame for spirituall exercises and hardly brought vnto any religious duties of Gods seruice But when we present our bodies in the Congregation we shall leaue our hearts at home about our earthly affaires and drawing neere vnto God with our lips shall in the meane time haue our hearts farre remoued from him offering vnto him a dead and formall cold and Esa 29. 13. heartlesse seruice wherein he taketh no delight Thirdly because Gods publike seruice cannot sometime be inioyed at all as in the dayes of persecution and is alwayes stinted and limited to one or few dayes in the weeke when as our
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
2. 7. Wherein notwithstanding two cautions are to be obserued first that the points wherein they desire resolution be not slight and triuiall but of speciall moment and vse seeing it is not fit that their Pastour who is to apply himselfe in his studies for the publike seruice of the Congregation should spend too much of his time in giuing satisfaction to euery particular man that commeth vnto him in euery vselesse doubt wherin he should be wholy taken vp and made vnseruiceable vnto the rest of his charge In which respect it is also fit that men should make choice of such times when as he is vsually most free from his owne serious imploiments and not as it is the custome of many when as themselues are at best leysure And secondly that they doe not presently run vnto him at the first appearing of any difficulty but after they haue vsed their best indeuours to satisfie their doubts by their owne serious studies For if it were vnreasonable amongst the Ancients as Plutarch recordeth to borrow water of their neighbours vntill they had first digged to the clay vsing their labour and indeuour to finde a spring in their owne grounds for their owne vse by the same reason it may be thought as vnfit to trouble others at least vnseasonably about resoluing our doubts till our selues haue indeuoured though in vaine to resolue them by our owne studies §. Sect. 6 That we must ioyne with our reading serious Meditation The sixth rule of direction in our reading is that we ioyne with it serious meditation pondring and weighing well the point in hand before we passe to another when we finde it of speciall vse either that we may more fully conceiue it in our vnderstanding if it be a materiall thing which wee knew not before or better imprint it in our memories if knowing we had forgotten it or worke it into our hearts and affections if we had not a liuely sense and feeling of it or fruitfully practise it in our liues if we haue formerly neglected it especially when as we finde it powerfully pressed by the Author vpon the heart and conscience And thus it is profitable after that we haue priuately read a Chapter of the Bible to meditate a while vpon it and to recall vnto our remembrance what remarkable things we haue obserued for the better informing of our iudgements and sanctifying of our hearts As what doctrine we haue learned for our better instruction what errour in our iudgement hath beene refuted how we haue beene admonished or reprooued for any sinne which we are prone vnto or haue committed what promises made to any vertue and grace or holy dutie for our better incouragement to imbrace and practise it what threatnings against vice and sinne to withdraw vs from them or to mooue vs to rise out of them by repentance if we haue falne into them what examples we haue obserued of Gods Iudgements vpon the wicked for their sinnes or of his blessings and benefits vpon the faithfull whereby he hath richly rewarded their seruice and thereby encouraged vs to follow them in their holy practice what gracious deliuerances we haue noted of those who haue trusted in God for the confirmation of our Faith and affiance in him finally what comforts and consolations we haue obserued to incourage vs in Gods seruice in the middest of all afflictions and persecutions Which course if we should take in our reading it would not be much lesse profitable then meditation of which we haue before intreated seeing it would not onely increase our knowledge and inlighten our mindes but also worke the things knowne into our hearts and affections and moue and inable vs to put them in practice in our liues Whereas though we read much and doe not vse this helpe it is but like the eating of much meate that is neuer disgested in the stomake which may puffe men vp with the winde of speculatiue knowledge but seldome 1. Cor. 8. 1. turneth vnto any wholesome nourishment But yet this dutie of meditation after reading cannot bee performed to any purpose vnlesse another goe before it which is to vse whilest we are readding all attention of minde vnto the things read that we may not onely conceiue and vnderstand them but orderly dispose and lay them vp as we goe in our memories that afterwards we may recall them into remembrance and so more thorowly weigh and ponder them To which end we must in this exercise as much as in vs lieth banish out of our mindes all worldly distractions and wandring thoughts that we may wholy intend the action in hand And this the Apostle seemeth to imply where he exhorteth Timothy not simply to read but to attend vnto reading setting himselfe so seriously about it as that no other 1. Tim. 3. 13. thing in the meane while should withdraw him from it either in respect of the maine duty or right manner of performing it §. Sect. 7 That we must reade with affection and deuotion applying all to vse The seuenth rule is that we read with affection and deuotion applying all vnto our selues according to the nature of the subiect matter for spirituall vse framing and fashioning our hearts vnto it and changing and varying our affections as the matter is varied changed For that counsell which one giueth for the reading of the Psalmes may in the perusing of other parts of Scripture and holy writings be profitably obserued If saith he the Psalme prayeth doe yee also pray if it mourneth Et si orat Psalmus orate sigemit gemite et si gratulatur gaudete c. August in Psal 30. Conc. 3. mourne ye if it congratulateth and reioyceth reioyce ye likewise if it hopeth hope ye if it feareth doe ye also feare for all things that are here written are our looking glasse that we may compose our selues as it directeth Thus the Apostle telleth vs that whatsoeuer things were written aforetime were written for our learning whereby he vnderstandeth not onely the information of our iudgements but also the working of them into our hearts and affections for spirituall vse as the words following doe plainly shew that we through patience and comfort of the Scriptures might haue hope And Rom. 15. 4. so Eliphaz hauing shewed the miserable end of wicked men and the happy end of Gods chastizements vnto his children he thus concludeth his discourse Loe this we haue searched it so it is heare it and know thou it for thy selfe that is for thine owne speciall vse and benefit by applying Iob. 5. 27. it to thy present condition and estate More especially when the Scriptures teach we are to receiue instruction for the inlightning of our owne mindes when they admonish we are to take warning when they reproue we are to be checked when they comfort we are to be cheared incouraged when they commend any grace we are to desire and imbrace it when they command any dutie we are to hold
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made