and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
11. 18. heart and in thy soule and thou shaâ—â— bind them for a signe vpon thine hand and they shall bee as frontlets betweene thine eyes Binde them continually vpon Pro. 6. 21. thine heart and tye them about thy necke So the Lord inioyneth Ioshua though a Captaine and chiefe Magistrate that hee should not suffer the Iosh 1. 8. Law of God to depart out of his mouth but that hee should meditate therein day and night that he might obserue to doe according to all that was written therein And thus we are as the Apostle exhorteth to haue our conuersation in heauen Phil. 1. 20. which is chiefly done when as we chiefly mind heauenly and spirituall things and set our affections as he speaketh elsewhere on things aboue and Col. 3. 2 3. not on things vpon the earth For where our chiefe life is there our heart and soule should be but we are dead to the world and flesh and our life is hid with Christ in God being then to appeare when as Christ shall appeare in glory Of which duty and Christian exercise wee haue an example in holy Dauid who in many places professeth that hee meditated in Gods Law day Psal 119. 15 48 72. and night that is had his thoughts fixed vpon holy things at all times and vpon all good occasions and that they were sweeter to his soule and spirituall Psal 119. 10. taste then honey to his mouth and that hee esteemed them in his iudgement and answerably affected them in his heart aboue gold yea much fine gold which made him not to put it off as a worke to be done Vers 103. at his best leasure but rather then hee would want time to doe it his eyes Vers 148. preuented the night watches that he might meditate in Gods Word And thus the blessed Virgin hauing heard the words of our Sauiour Christ is said to haue pondred them in her heart that is by meditating vpon them in her Luk 2. 19. mind she had wrought them into her heart and affections §. Sect. 5 The first reason taken from the excellency of this exercise Which examples that wee may imitate let vs consider the reasons which may perswade vs vnto it The first whereof is the excellency of this holy exercise which aduanceth vs vnto high and heauenly priuiledges For it increaseth our sweet communion with God the chiefe Goodnesse in whose fruition consisteth all our happinesse and giueth vs admittance into his presence and liberty to talke and conferre with him as with our friend about all things which concerne his glory and our owne saluation It exalteth our mindes and soules aboue the highest pitch of worldly things and causeth vs euen whilest we are vpon earth to haue our conuersation in heauen It causeth vs whilest we carry about with vs this body of flesh to be heauenly minded and partakers of the Diuine nature whilst by this neere society and familiarity it maketh vs like vnto God with whom wee conuerse in holinesse and happinesse It entreth vs into the first de grees of the heauenly ioyes and as our state of mortality will beare it imparteth vnto vs some first beginnings of the vision and fruition of God and inableth vs with Moses to discerne as we are capeable some small glimpses of his glory And as his face did shine when hee had conuersed with God in his bodily presence so our soules doe shine in purity brightnesse and glory by comming neere vnto him and entertaining with him this spirituall communion And as the waxe which is yellow in its owne nature by lying long in the beames of the Sunne changeth the colour and attaineth vnto a Virgin-like whitenesse and purity so wee who with the Spouse in the Canticles are browne and blacke through naturall infirmities doe become more bright and beautifull whilest conuersing with our Bridegroome Christ in this neere familiarity the beames of his loue and fauour doe shine vpon vs. §. Sect. 6 The second reason taken from the profit of it The second reason is the profit of Meditation which is inestimable seeing it is fit and vsefull to all purposes For if we bind Gods will and Word Pro. 6. 22 23. continually vpon our heart and tye it about our necks when we goe it shall leade vs when we sleepe it shall keepe vs and when we are awake it shall talke with vs. By the helpe of it we make vse of all other helpes it seruing to the soule as the stomacke to the body for the well disgesting of all spirituall nourishment In which respect one holdeth it for no better then presumption Nulla ars doceri praesumitur nisi intenta prius meditatione discatur Greg. in pastor lib. 1. c. 1. for any to take vpon them to teach any other Arts vnlesse himselfe haue first learned and made it his owne by intentiue Meditation By it we come to the sight and sense of our corruptions which lye lurking and hidden in vs impossible to be purged and reformed because they are not so much as discouered By it we finde out our wants that we may vse meanes whereby they may bee supplied and discouer our weakenesses that wee may labour to get more strength By it we discouer the subtile stratagems of our spirituall enemies that wee may auoyd them and are fore-armed against their tentations and strengthened to ouercome them By it wee spie out the wiles of our owne deceitfull hearts their shifts and cunning deuices their windings and turnings rouings and wandrings and bringing them in subiection to the spirituall part doe reduce them into some order By it we banish vaine cogitations and lusts of the flesh and cause our minds and hearts to be taken vp with such thoughts and desires as are holy and religious It is the best preseruatiue against all sinne and a most soueraigne antidote against carnall security whilest it discouereth our spirituall danger and mooueth vs to preuent it by timely repentance It singularly improoueth our spirituall estate by increasing sauing and fruitfull knowledge inward sanctity in our affections and the outward practice of it in our liues It inricheth our soules with all spirituall and sauing Est animorum ingeniorumque nostrorum naturale quoddam pabulum consideratio contemplatioque naturae doctóque homini erudito cogitare est viuere Cicer. lib. 4. Acad. quaest Omnis profectus ex lectione meditatione procedit quae enim nescimus ex lectione discimus meditatione conseruamus Isidor de summo bono Psal 1. 1 2. graces faith hope charity affiance and the true feare of God It is the spur of our deuotion the fuell of our zeale and the common incentitiue to all vertue It is the food of our soules by which they are spiritually nourished and euen the life of our life as an Heathen could see by the light of nature It weaneth our hearts and mindes from the world and lifteth them vp to heauen It maketh vs to
some delay we haue most doubted of them Finally knowing that he is good and gracious mercifull and bountifull both vnto all his elect and particularly vnto vs wee must seeke to confirme it vnto our selues by our owne experience and by calling to mind how often he hath pardoned our former sinnes and sealed this pardon in our hearts and consciences by the testimony of his Spirit how often we haue tasted how good he is in the fruits of his bounty and in the sweet feeling thereof haue had our hearts comforted and refreshed The which experience of times past will much strengthen our faith and hope Rom. 5. 4. for the time to come make vs wholly to depend vpon him and to consecrate and deuote our selues to his worship and seruice with all cheerfulnesse and couragious resolution notwithstanding all oppositions seeing by manifold experience we haue found that the God whom wee serue is Dan. 3. most mighty to defend vs most gracious true of his promises and bountifull in performance richly rewarding all those who feare and depend vpon him Thus knowing the vertue and efficacy of Christs death in taking away by the inestimable merit thereof the guilt and punishment of our sinnes we must striue to finde and feele it in our owne experience by obseruing how it hath been powerfull and effectuall in vs for the mortifying and crucifying of our carnall lusts and sinfull corruptions which heretofore haue ruled and raigned in vs. And this Paul meaneth when hee saith that he desired to know nothing but Iesus Christ and him crucified 1. Cor. 2. 2. namely this vertue and efficacie of it in himselfe in the crucifying of his flesh with the lusts thereof and not onely to know the truth of it which might easily be attained vnto by the relation and instructions of others In which sense he saith in another place that he accounted all things but losse Phil. 3. 8 9 10. for the excellency of the knowledge of Christ Iesus and that he laboured aboue all things to know him and the power of his Resurrection and the fellowship of his sufferings being made conformable vnto his death that is not barely to know these things or to beleeue them by faith but to haue the experience of the vertue of his Resurrection in raising him from the death of sin to holinesse and newnesse of life giuing him a full conquest ouer his corruptions and spirituall life and strength to serue God in some perfection Thus knowing the holy Ghost to be our sanctifier we must neuer rest till we haue some good experience of it in our selues in his purging vs thorowout body and soule from all sinfull pollutions and in our spirituall renewing and reforming according to Gods Image in wisedome holinesse and righteousnesse Thus we must know the workes of God both towards our selues and others not onely by hearing reading and discourse but also by our owne obseruation and experience How liberally from time to time he hath rewarded our poore indeuours and imperfect seruice with manifold blessings and how hee hath corrected our sloth when as wee haue been cold and carelesse formall and negligent in his seruice with his fatherly chastisements How he hath visited our sinnes with crosses and afflictions yea speciall sinnes with speciall punishments which haue sprung as fruits from those cursed rootes and by following them as at the heeles haue plainly shewed from what causes they came or else haue bin so fitted and proportioned vnto them in likenesse and similitude that the correction hath as it were by the hand led vs to the sight of our sinne And how vpon our repentance and humiliation he hath graciously spared and freed vs from our afflictions when wee least thought of any deliuerance The which as it will notably preserue vs from falling into those sinnes for which wee haue been formerly corrected so when wee haue falne it will effectually mooue vs to rise out of them by vnfained repentance and confirme thereupon our affiance in God that seeing he is immutable 2. Cor. 1. 10. in his goodnesse he will now againe be alike gracious vpon our humiliation to deliuer vs from present and future euils Thus also in Gods dealing with others we may haue experience of his truth in his promises towards those that feare and serue him and in his threatenings against those that are wicked who make no conscience of their wayes but rebelliously sinne against him of his Iustice by obseruing his Iudgements executed vpon the wilfull transgressours of his lawes and his goodnesse and mercy towards those who indeuour to serue and please him whereby we Eccles 8. 12. shall be made fearefull to offend him and carefull to carry our selues so in an holy conuersation as that we may be accepted in his sight And as this experimentall knowledge of God and his workes will bee a notable meanes to restraine vs from all sinne and to further vs in all the duties of a godly life so also the like knowledge of our selues and our owne courses and actions will be a singular helpe to the same ends as when we not only know that we are wholly corrupted in our soules and bodies with originall sinne but also experimentally feele the venome and vigour of it working in vs disabling vs vnto all good duties and making vs prone vnto all wickednesse whereby we are made more carefull in the vse of all good meanes by which wee may be inabled more and more to mortifie and subdue it when as wee not onely after a generall manner know our naturall weaknesse and frailty whereby we are often ouertaken with manifold actuall sinnes but also obserue by particular experience our speciall slips and falls what corruptions are most potent in vs and vnto what sinnes our nature is most prone and wherewith we are most often foyled to the end that we may not rest vpon our owne strength which so often faileth but vpon the power and promises of God and with more feruency craue the assistance of his holy Spirit to strengthen vs against our corruptions and to subdue their power that they may not preuaile against vs as in former times When as we see that wee are defectiue in all good duties we must also by experience obserue vnto what speciall duties we are most auerse and which we performe with most difficulty bewraying in them our greatest wants and imperfections that so wee may goe about them with greatest resolution and vse our best indeuours to performe them daily in more perfection When as wee not onely know that we are continually tempted by our spirituall enemies but also finde by experience their particular tentations wherewith they most assault vs and most often foyle and ouercome vs that so wee may in these regards keepe a more speciall watch take more paines in repairing these particular breaches and arme our selues with more courage and resolution to withstand them in the next incounters §. Sect. 2 The experimentall
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
is no better backed then with the strength of a bubble To thinke that we can constantly hold Gods gifts which in their owne nature are the wages of those that feare and serue him when as by multiplying our sinnes and especially our pride and presumption we daily prouoke his wrath and moue him in his iust displeasure to take them from vs Finally what greater signe of extreme securitie then to be proud of our Masters wealth committed to our keeping as if it were our owne and because we are more indebted and haue a greater account to make then other men as though we should neuer be called to a reckoning §. 6 The fift signe is customable sinning The fift signe is customable sinning without renuing of repentance especially if these sinnes be committed not through frailtie and infirmitie but against knowledge and conscience For howsoeuer he that feareth God may fall into sinne yet the secure person alone committeth commonly knowne sinnes which either wound or feare the Conscience Though he may fall often as the wise Man speaketh for in many things we sinne all Yet he maketh not a custome Eccles 7. 20. Iam. 3. 2. of it neither is it his way but his slips and errors but it is the secure man onely that maketh sinne his vsuall trade that walketh in the Psal 19. 1. counsatle of the vngodly as his way that standeth in the way of sinners as his place of abode that sitteth in the seate of the scornefull as in the place of his rest and chiefe repose Finally though the faithfull through his owne wickednesse and strength of Satans tentations may grieuously fall into haynous sinnes yet it is not his but a propertie of a secure Worldling to continue in such sinnes without repentance It is a great signe of carnall securitie to commit a knowne sinne for the base hire of earthly vanities seeing if God take him with the manner and lay it to his charge it is the bane of his Soule the losse of Heauen and purchase of euerlasting torments in Hell fire And who not blinded with securitie could run these hazards for things of such small value But how much more if hauing often hardly escaped these dangers we make a common practise of thrusting our selues into them by our ordinary course of sinne and by carelesse liuing in these sinnes without repentance For who not drowned in securitie could imagine himselfe to be in any safety that hath the halter about his necke and the knife at his throat and is euery minute in danger of execution yea who can cast himselfe vpon the Pikes and take deepe draughts of this deadly poyson of sinne and yet presume of health and safetie §. 7 The sixt signe abuse of Gods Patience to impenitency Rom. 2. 4. The sixt signe of securitie is when a Man taketh incouragement by Gods patience and long suffering and his owne impunitie for his former offences of multiplying his transgressions and of going on in sin without repentance For the riches of Gods goodnesse and patient forbearance should as the Apostle saith leade vs to repentance filling our hearts with sorrow and our faces with shame because we haue so long and so often offended a God so gracious and mercifull And besides it is a notable incouragement to make vs hasten our repentance seeing vpon it we are sure of pardon For we shall surely find him gracious in our returning whom we haue found so gracious in our backsliding he will vndoubtedly shew mercy and pardon our sinnes vpon our repentance who hath so long time patiently wayted that he might take occasion vpon our true conuersion to haue mercy vpon vs. But if we abuse and despise so great a mercy and vnspeakable goodnesse and take occasion of Gods patience and loue the more to prouoke him and to goe on more carelesly in our sinfull courses what doth this argue but an hard and secure heart which cannot repent but treasureth vp vnto it selfe wrath against the day of wrath and reuelation of the righteous Iudgement of God who though now he be patient yet shall at that day render vnto euery man according to his deeds Rom. 2. 5 6. rowsing him vp with greatest torment and smart who hath liued in his sinnes with greatest securitie and inflicting vpon him the sorest Apoc. 18. 7. punishment who hath most contemptuously abused his greatest patience §. 8 The seuenth signe presumption on Gods mercy The seuenth signe is presumption on Gods Mercy whereby the impenitent sinner perswadeth himselfe that sinne he neuer so much yet God is so gracious that he will forgiue him and so taketh occasion hereby to giue liberty vnto his carnall lusts that they may glut themselues with their sinfull delights and imbrace all wicked obiects without feare of danger Now this argueth an heart destitute of all grace and desperately hardned with carnall securitie For though Gods mercy be great and infinite yet he hath none for them who thus grosly abuse it but for those alone who take occasion thereby to reuerence his goodnesse and to shun with greater care his displeasure according to that of the Psalmist There is mercy with thee that thou mayest Psal 130. 4. be feared and they onely are his true Israel and Vessels of Grace in whose saluation he will glorifie and set forth the prayse of his rich Mercies who returne and seeke the Lord their God and Dauid their King that is the sonne of Dauid and his holy anoynted Iesus Christ and feare the Lord and his goodnesse as the Prophet speaketh Hos 3. 5. §. 9 The eight signe is the contempt of the meanes of saluation The eight signe is the contempt and vtter neglect of the meanes of Grace and Saluation as the Hearing Reading and meditating in the Word Prayer the Sacrament of the Lords Supper communion with the Faithfull and the rest or the cold and carelesse formall and negligent vsing of them without any desire or indeauour to profit by them For they whose hearts are seasoned with any true feare of God at all doe feare and seeke his Face and fauour in his holy Ordinances they tremble at his Word as the Prophet speaketh they worke out their Esa 66. 2. Phil. 2. 12. saluation in the vse of all good meanes sanctified for this purpose with feare and trembling as the Apostle teacheth vs their hearts long after the Waters of Life like the thirstie Lands and as the chased Hart Psal 42. 1. bray after the Riuers of Water and if they bee restrayned from comming into Gods holy Assemblies passionately crie out with Dauid O how amiable are thy Tabernacles O Lord of Hosts my Soule longeth Psal 84. 1 2. yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liuing God! And when they heare the Law their hearts melt as did the heart of good Iosiah they are astonyed in the sight of sense of their sinnes and heare the
A GVIDE TO GODLYNESSE Or a Treatise of a Christian Life Shewing the duties wherein it Consisteth the helpes Inabling the Reasons parswading vnto it the Impediments hindering the Practise of it and the best meanes to Remoue them Whereunto are added diuers Prayers And a Treatise of Carnall Securitie By JOHN DOVNAME Batcheler in Diuinitie and Minister of Gods Word Jeremiah 6. 16. Aske for the old pathes where is the Good way and walke therein and you shall finde Rest for your Soules Printed at London by Felix Kingstone For Ed. Weuer W Bladen at the North dore of Pauls Charitie Humilitie 〈◊〉 〈◊〉 Iohn Payne sculpsit TO THE MOST REVEREND FATHER IN GOD GEORGE BY GODS PROVIDENCE ARCHbishop of CANTERBVRY his Grace Primate of all England and Metropolitane and one of his Maiesties most Honourable Priuie Councell I. D. wisheth all happinesse temporall and eternall SEeing there is nothing most Reuerend so highly to bee esteemed or so much to be desired of all Christians as the glory of God in the saluation of his people as being the principall and chiefe end of our creation and being of our preseruation and continuing in the world therefore it behoueth all men who would not faile of their end and so liue in vaine in their seuerall callings wherein God hath placed them to haue this alwaies in their eye as their chiefe marke and to propound it as the principall scope of all their actions vsing all good meanes whereby it may be furthered and aduanced As Princes and Magistrates by enacting good lawes and seeing them duely executed making their owne liues as it were rules of that obedience which they require of the people and liuely examples and patternes for their imitation Ministers by leading those which are committed vnto their charge in the waies of truth and godlinesse not onely by their preaching and writing instruction admonition perswasion and exhortation but also by practizing those duties which they teach others and shining before them in the light of a godly life Finally the people by yeelding their cheerefull obedience to the godly lawes of Gouernors and by imbracing the found and profitable doctrine and imitating the Christian and religious examples of their godly Teachers The consideration whereof hath moued me to imploy my talent both by preaching and writing for the aduancing as much as in me lieth the glory of my great Lord and Master and the good saluation of my fellow seruants or rather to cast my mite into the Churches treasury hoping that he will accept it though not in its own value and worth yet because I haue desired to be faithful in a little and willing in my penury to offer vnto him all that I haue And studying how I might best imploy my paines and indeuours for the aduancing of the former ends I could finde no one part of Diuinity more profitable in these times for me to spend my strength vpon then that which consisteth more in experience and practice then in theory and speculation and more principally tendeth to the sanctification of the heart then the informing of the iudgement and the increasing of knowledge and to the stirring vp of all to the practice of that they know in the duties of a godly life and in bringing foorth the fruits of faith in new obedience then to fit them for discourse For as in the ciuill state wee neede not so much to haue new lawes enacted as to haue the old executed and obserued nor to haue these cleared to the vnderstanding by the learned in that Science as to haue them obeyed and practized by all estates and conditions so in the Church knowledge so far exceedeth our obediēce not that which is sauing and experimental which is neuer seuered from vse practice but that which is curious and vselesse that we more neede all good helpes to worke that we haue into our hearts for the inflaming of them with feruent zeale and true deuotion then to haue a greater measure of this light infused into our heads which beeing destitute of feeling and practice in which the power of godlinesse chiefely consisteth doth as the Apostle speaketh but puffe vs vp and maketh vs rather 1. Cor. 8. 1. more learned then more godly and religious Againe seeing the Lord aboue all other parts requireth the heart as being the first mouer and chiefe agent in this little world of man which ordreth and disposeth of all the rest me thinks his Ambassadours cannot better spend their paines then in wooing and winning espousing and vniting them vnto him in those inuiolable and inseparable bonds of feruent loue and deuout zeale and in perswading and enabling men to approue the sincerity of these holy affections in their godly liues and vertuous actions Finally these discourses of practicall Diuinity tending to stirre vp deuotion and to excite men to the duties of a godly life are most fit and necessary for these times First because the world is already full of such bookes as doe fully handle the Doctrine of Diuinity in all the points and parts of it and also of learned controuersies wherein the truth is sufficiently defended and all errours which doe oppose it refuted refelled Secondly because our long peace and prosperity haue much cooled and quenched the feruour of our zeale and deuotion and haue caused vs contenting our selues with some cold formalities and slight profession to neglect the sincere practice of those substantiall duties which are required to a godly and Christian life Lastly because in these declining times wherein many men waxing weary of the Truth and being glutted with long feeding on the spirituall Manna do desire to returne to the fleshpots of Egypt and for carnall respects doe fearefully relapse into Popery and superstition there is no meanes more effectuall to stay them from apostacie and backsliding then that first by catechizing they should be soundly grounded in the knowledge of the Truth which we professe In which regard wee haue iust cause to praise God for our Soueraignes care in reuiuing this holy exercise which hath long languished in many places through carelesse neglect And secondly that being by this meanes inlightned in the knowledge of the Truth they haue it by powerfull perswasions wrought into their hearts and affections that they may also practise it in their liues and conuersations without which all other meanes will be vneffectuall either for the inlightning of the minde with sauing knowledg or the inclining of the wil to imbrace it and to continue firme and resolute against errors and heresies For whereas sound and sauing knowledge of the truth and the constant acknowledgement and profession of it are the gifts of God which none can attaine vnto but those vpon whom he pleaseth to bestow them he vouchsafeth these graces vnto those alone who loue his Truth and bring forth the fruits of it in their holy practice To these only this rich talent of truth is intrusted to these it is doubled and redoubled
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
all and euery creature to be esteemed more or lesse good as they more or lesse tend to mans benefit and blessednesse And finally because Almighty God is the supreme end he is also the chiefe Good and all creatures to be esteemed in worth and excellency as they most serue for the magnifying of their Lord and Creator and the aduancement of his glory for which end they haue their being §. Sect. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it And thus the end of all arts and sciences is the practice of them and therefore the habit of skill shewed in the exercise of the artsman is much to be preferred because it is the end of theorie and speculation And as this is to be confessed in all other arts so cannot it be denied of Diuinity and Religion the practice whereof doth in excellency surmount the knowledge and theorie as being the maine end whereunto it tendeth For to what purpose doe men spend their spirits and tire their wits in discerning the light of truth if they doe not vse the benefit of it to direct them in all their waies Why doe they rise betimes to see the Sunne if they meane to sit idly still and doe nothing which better suiteth with palpable and Aegyptian darkenesse Why doe they with such care and labour heape vp these rich treasures of learning and knowledge if miser-like they onely looke vpon them and neuer make vse of them for the benefit of themselues and others Why doe they spend their whole liues in sowing the seede and neuer reape the crop or hauing brought in the haruest and filled their barnes and granaries what good will all this doe them if they let it there must and mould and neuer eate the fruit of their labours How vaine therefore is their practice who spend all their strength in polemicall disputes to euince errour and finde out the truth if when they haue found it they will not walke in this light nor let it be the guide of their liues like herein to foolish boyes who striue for a ball which when they haue gotten with much sweate and haue no competitour to contend further for it they cast into a corner with carelesse neglect or hauing fought euen vnto blood to beate others off a Mole hill as from a fort of strength doe make no further vse of it when they haue gotten quiet possession How fruitlesse are the labours of such Pastours and Preachers who spend all their time in painefull studies to barrell vp that knowledge which they meane neuer to vse propounding no other end of their knowledge but to know and as though they enuied all others their esteemed Iewell neuer communicate it by painefull preaching vnto their people who through their negligence haue no more vse of their gifts then poore neighbours haue of a misers treasure which is fast locked vp from them in their barred chests nor are more edifyed by their knowledge then if they were ignorant ideots and destitute of all learning Heerein also rich misers indeed in that they doe not only depriue others of the vse of their wealth but defraud their owne soules of the benefit of it letting it rust without the vse and practice of it in a godly life whereby as they should shine vnto others by a good example so they should make their own calling and election sure and strengthen their faith in the assurance of eternal blessednes which is not promised to them that only know but also do the will of their Joh. 13. 17. Master Finally how bootlesse and vaine is the practice of such professors of Religion among the people who in their diligence to heare Sermons and reade the Scriptures take care onely to inlighten their braines with knowledge which they wholly spend in proud disputes and lauish discourse but neuer suffer it to descend into their hearts to warme and cherrish any holy affections nor to shine out vnto others in the light of a godly life to the glory of God and edification of their brethren by their godly example §. Sect. 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession Againe as the practice of all Christian duties in a godly life is to bee preferred before knowledge and profession of Religion so is it the signe and seale whereby we may know if our knowledge bee sound and sauing Luk. 12. 47. Ioh. 13. 17. Luk. 11. 28. and our profession in truth and without hypocrisie For an idle and fruitlesse knowledge furthereth not our saluation but rather leaueth vs without excuse aggrauateth our sinnes and increaseth our condemnation for they are not blessed who know the greatest mysteries of Christs Kingdome but they who make an holy vse of what they know not they that know these things saith our Sauiour but they who doe them not they that heare the Word onely but they who keepe it are blessed Not the hearers of the Law but the doers thereof are iustified saith the Apostle Paul And the Rom. 2. 13. Apostle Iames exhorteth vs to be not onely hearers of the Word but doers also seeing otherwise we shall but deceiue our selues and vtterly lose all the Jam. 1. 22. fruit of our labours Without which practice knowledge puffeth vp not 1. Cor. 8. 1. making vs solidly wise but like bladders filled with winde easily tossed vp and downe at the pleasure of those who extoll vs with their praises and is no christian knowledge though it comprehend the greatest mysteries of Christianity seeing we truely know onely what we practise For as the Apostle Iohn teaching vs to examine the truth of our knowledge saith Heereby we know that we know him if we keepe his Commandements And hee 1. Ioh. 2. 3 4. that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him Finally the more wee know the more grieuous shall our sinne and punishment be if we doe not practise it For the seruant that Luk. 12. 47. knoweth his masters will and doth it not shall be beaten with many stripes Our profession likewise without this practice is but hypocritical making vs to resemble the stony ground which brought foorth a faire greene blade but no fruit to due maturity like the fig-tree which hauing leaues but no figs was accursed like the tree in the Garden which cumbring the ground with its fruitlesse presence was threatned to bee cut downe like Glow-wormes which haue some lustre and brightnesse but no heate seeing such Professours shine with some light of knowledge but without all warmth of Christian charity Neither is that pure Religion and vndefiled Iam. 1. 27. before God which like an emptie barrell maketh a great sound in an outward profession but that which exerciseth it selfe in the duties of Christianity as to visite the fatherlesse and widdowes in their affliction and to
a Iewell of such price we may not thinke to haue it for the bare wishing but that we must compasse it with some difficultie and haue our cost and labour in some proportion answerable to this precious pearle which is much to bee preferred before many worlds And considering what cost and paines worldly men willingly vndergoe in pursuing their earthly desires out of a bare and often false hope to obtaine them with what industry and labour hazard and danger the ambitious man aspireth vnto honours the couetous man hunteth after riches and the voluptuous man after pleasures let vs be sorry and ashamed to thinke any paines or perill too much in walking in the way of a godly life which shall assuredly be crowned with glory and immortalitie rewarded 1. Cor. 2. 9. with heauenly treasures which will neuer fade and with such euerlasting ioyes as our eyes haue not seene nor our hearts conceiued The soule Pro. 13. 4. of the sluggard saith Salomon desireth and hath nothing but the soule of the diligent shall be made fat The which as it is true in respect of earthly riches so also of spirituall grace and the treasures of holinesse the which we may long idly wish and yet neuer inioy them whereas if as our desires be earnest so our indeuours diligent and laborious wee may haue much more assurance to be inriched with them then to compasse with all our paines our worldly desires seeing we haue Gods promises more absolute for them Neither doe they flee their followers as earthly riches doe which make themselues wings and flie away as the Eagle towards heauen Pro. 23. 5. deluding their hopes which with most speede pursue them Yea slothfull desires rather hurt then helpe vs in the wayes of godlinesse causing the sluggard to rest in them as sufficient without vsing any meanes to haue them satisfied In which respect the saying of Salomon is truely verified of them The desire of the slothfull killeth him for his hands refuse to labour For Pro. 21. 25. as his body must needs famish who onely wisheth meate but vseth no indeuour to satisfie his hunger so his soule will soone bee depriued of the spirituall life of grace and godlinesse who idlely desireth to bee replenished with this spirituall foode and taketh no paines to attaine vnto it The Kingdome of God saith our Sauiour suffereth violence and the violent Matth. 11. 12. take it by force Neither shall they enter into it who sit downe idlely and cry out Lord Lord open vnto vs that is content themselues with a bare Mat. 7. 12 13 21 profession of Christianity and labour not to doe the will of our heauenly Father but they who striue to enter in at the straight gate and take much paines in trauailing that narrow path of righteousnesse which leadeth to Gods Kingdome §. Sect. 7 That our desires resolutions and indeuours must not be by fits and flashes but constant and durable Lastly our desires resolutions and indeuours must not be by fits and flashes one while hot and earnest and another while cold and remisse Perseuerandum est assiduo studio robur addendum donec bona mens sit quod bona voluntas est Sen. Epist 16. but constant and durable like those in couetous men which neuer cease till they be satisfied or rather because they can neuer be satisfied whilest we liue on earth therefore they must neuer cease but the more wee haue of these spirituall riches the more earnestly we must desire and indeuour to haue them still increased For this life is not the time of our perfection and full age in Christ but of spirituall growth in grace from strength to strength and from a lesser to a greater measure of godlinesse and righteousnesse We must not like those who are sicke of an ague be one while cold and another while hot nor haue a good day for Gods seruice and an ill day for the seruice of the deuill and the world for this were a sicknesse and no spirituall health which would prepare vs for death and destruction and not for life and happinesse Neither will God euer accept of it who can no more indure to haue thus our time then to haue our hearts diuided betweene him and his enemies But our soules with Dauids must Psal 119. 20 33 112. breake for the longing that they haue vnto Gods iudgements at all times we must with him resolue to keepe Gods statutes vnto the end and haue our hearts inclined to keepe his statutes alway Wee must not like the hypocrites of whom Hosea speaketh offer vnto God a righteousnesse like vnto the morning dew which vanisheth when the Sunne ariseth but such as will indure the heate Hos 6. 4. of the day like the streames that flow from a springing fountaine For the waters of life which Christ doth giue are neuer dry but shal be in him that hath them a well of water springing vp to euerlasting life And the trees Ioh. 4. 14. of righteousnesse which are of Gods planting are like those planted by the Psal 1. 3. riuers side which are neuer barren but bring foorth their fruit in due season and they that be planted in the House of the Lord shall like the Palme Ps 92. 12 14. tree perpetually flourish and bring foorth fruit in their old age as the Psalmist speaketh CAP. V. Of sauing knowledge which is the first mayne ground of a godly life How necessary it is and the causes of it §. Sect. 1 Of the maine grounds of a godly life HAuing explained the description of a godly life and in part shewed what is required in him that is to leade it and wherin it principally doth consist wee will now proceed and more fully handle some mayne poynts before briefly touched which are necessary to be knowne of him who desireth to make any progresse in the wayes of godlinesse And heere two things come chiefly to be considered First the grounds And secondly the parts of a godly life which containe the duties that are to bee performed by those who leade it The grounds of this godly life are certaine fundamentall vertues whereupon it is built and from which as liuing fountaines all other vertues and holy duties doe spring and flow And these are principally two First sauing knowledge of God his will and workes And secondly a liuely faith in Iesus Christ From which two other maine graces arise which as principall causes produce all speciall duties of a godly life namely First a sanctified heart purified by faith Act. 15. 9. And secondly a good conscience which followeth our iustification §. Sect. 2 That sauing knowledge is the prime vertue and mother grace from which all others haue their beginning The first maine ground of a godly life is sauing knowledge which is the prime vertue and mother grace from which all others take their beginning It is the roote of this tree of grace from which being
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
i Exod. 15. 11. Leuit. 19. 2. Psal 145. holinesse of God is his essentiall attribute whereby is signified that his nature is wholy and most perfectly iust infinite in all vertue iustice truth mercy and purity free from all vice iniquity and spot of any corruption and therefore a louer of all purity and sanctity in the creatures and a hater of all vice and impurity as being contrary to his most holy nature k Mat. 5. 45. Psal 145. 8 9. The beneficence of God is his essentiall attribute whereby he is knowne to be in himselfe the fountaine of all bounty and infinitely and absolutely good to the creatures towards whom he exerciseth freely his beneficence and goodnesse l 1. Iohn 4. 8 16. Iohn 3. 35 16. Rom. 5. 8 10. The loue of God is his essentiall attribute whereby is signified that he loueth himselfe chiefely as being the chiefe goodnesse and the creatures as they are good freely approuing rewarding and delighting in them and willing and performing all good vnto them The m Exod. 34. 6. Psal 86. 15. Rom. 11. 6. grace of God is his essentiall property whereby he is known to be in himselfe infinite in grace and extendeth his fauour and benignity freely vnto his creatures The n Exod. 34. 6. Iud. 10. 16. Micah 7. 18. mercy of God is his essentiall property whereby hee is knowne to be most pitifull in himselfe and in his owne nature delighteth to helpe them that are in misery The o Exod. 34. 7. Ezrah 18. 23. 33. 11. clemency of God is his essentiall attribute whereby is signified that he is in his nature most gentle and benigne towards his creatures in anger remembring mercy and graciously pardoning vs when we deserue punishment willing rather the conuersion then the death of sinners The p Esa 30. 18. Rom. 2. 4. long-suffering and patience of God is his essentiall property whereby is noted that he is patient in bearing with sinners expecting their repentance that he may haue mercy vpon them The q Psal 48. 11. 145. 17. Rom. 1. 17. Iustice of God is his essentiall attribute whereby hee is knowne to be infinitely iust in himselfe and exerciseth Iustice towards the creatures being also the Authour of all righteousnesse which is in them The r Iohn 3. 36. Rom. 1. 18. anger of God signifieth his iust and free will in punishing sinne and all iniury offered against himselfe or his Church and people The ſ Psal 5. 4. 44. 8. hatred of God signifieth his iust will whereby he disalloweth detesteth and decreeth to punish euill and sinne in his creatures §. Sect. 7 Of the persons in Trinity And so much concerning Gods attributes whereby his nature is made knowne vnto vs that wee may accordingly serue him and so carry our selues as that we may bee acceptable in his sight Now further we must know him in his persons namely that howsoeuer he is but one in nature and essence yet he is distinguished into three persons the Father Sonne and holy Ghost For the better vnderstanding whereof we are to know that a person in the deity is a subsistance in the diuine essence comprehending the whole diuine nature and essence in it but distinguished by an incommunicable property from other persons vnto which it hath relation Matth. 3. 16 17. 28. 19. Ioh 14. 16. 1. Ioh. 5. 7. Or it is the Godhead restrained or distinguished by his personall propertie And therefore euery person containing in it the whole diuine essence it followeth that whatsoeuer agreeth absolutely to or is spoken of the whole diuine nature in respect of its outward actions and workes towards the creatures doth alike agree to euery distinct person and whatsoeuer agreeth to or is spoken of euery of the persons that likewise agreeth to the whole diuine nature And from hence also it followeth that these three diuine persons are in glory and all other attributes coequall and in respect of time coeternal but yet euery one is distinct frō other by their personall propertie So that the diuine nature being considered with the personall property of begetting is the Father and not the Sonne nor holy Spirit being considered with the personall property of being begotten is the Sonne and not the holy Ghost nor Father and with the personall property of proceeding is the holy Spirit and neither the Father nor the Sonne The Father then is the first person in Trinity who hauing his being of himselfe hath communicated his whole essence vnto the Sonne and so hath begotten him by eternall generation The Sonne is the second person in Trinity who is begotten of the Father The holy Spirit is the third person in the Trinity proceeding from the Father and the Sonne who is therefore called the Spirit because he proceedeth and as it were is breathed from them both and the holy Spirit because he doth immediately sanctifie the elect and make them holy and the Father and Sonne doe it mediately by him §. Sect. 8 Of the knowledge of Gods works and first of his decree And thus haue we briefly spoken of the knowledge of God in respect of his nature and persons now with like or more breuity we are to intreate of the knowledge of God in and by his workes and actions The which are either internall as the actions of the diuine persons one towards another or externall which are his operations and workes towards the creatures And these are principally two First the decree of God And secondly the execution of his decree The decree of God is an act of the diuine will whereby he hath from all eternity purposed that all should be done which is hath beene or shall bee done ordaining all things to a good end and the meanes also with all circumstances whereby they attaine vnto it And this is either common to all or speciall to the reasonable creatures as Angels and men Gods decree which respecteth men and Angels is called predestination which is Gods eternall purpose whereby hee hath ordained the reasonable creatures to certaine ends and to the meanes which conduce vnto them Of which there are two parts election and reprobation Election is Gods eternall decree whereby of his free grace he hath purposed in Christ to bring some to euerlasting life and to the vse of the meanes whereby they may attaine vnto it to the praise of the glory of his grace Reprobation is Gods eternall decree whereby he hath purposed in his election to passe by some men and to leaue them in their sinnes that they may iustly be condemned to the praise of the glory of his iustice §. Sect. 9 Of the execution of Gods decree in mans creation fall and misery The execution of Gods decree is an action or worke of God whereby in time he bringeth to passe all that he hath eternally decreed according to the counsell of his will The which is either temporary or eternall Gods temporary decree is generall
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
knowing that there is a God we must worship and serue him and professing him with our lips we must not deny him in our liues Knowing that he is a Spirit we must not rest in bodily exercise which profiteth nothing but worship him in spirit and truth Knowing that he is infinite and omnipresent we must with Enoch walke with God and in all things carry our selues as before him Knowing that he is all-sufficient we must trust in him for all things both in the presence and absence of inferiour meanes Knowing that he is omniscient and the searcher of our inward parts wee must approue our hearts as well as our workes vnto him and make conscience of committing secret sinnes as well as those which are open and manifest to the world Knowing that he is omnipotent we must depend vpon him for preseruation from all euill and defence against all enemies and that in greatest difficulties and dangers because things euen impossible to men are possible with God Knowing that he is the chiefe Good we must loue him aboue all things knowing that he is true yea truth it selfe wee must beleeue his Word and promises Knowing that he is iust we must feare to offend him that he is mercifull we must hope in him that he is bountifull we must do cheerefull seruice to so gracious a Master Knowing that he is but one God wee must worship him alone and not false gods and grauen Images and set vp no Idols in our hearts as the earthly Mammon with the couetous worldly honours and vaine glory with the ambitious and carnal and sinfull pleasures with those that are voluptuous Finally knowing that he is one in essence three in persons we must worship the Vnity in Trinity Mat. 1. 6. Knowing that God the Father is our Father in Christ we must reuerence 1. Pet. 1. 17. Luke 1. 74. feare and loue him that God the Sonne is our Redeemer we must worship and serue him in holinesse and righteousnesse before him all the daies of our liues and knowing that the holy Ghost is our Sanctifier 1. Thes 4. 4. 1. Cor. 6. 19. and dwelleth in vs wee must possesse our vessels in purity and honour that wee may bee fit temples and habitations for this holy Ghest c. §. Sect. 4 Of the meanes of sauing knowledge And this is that sauing knowledge which is necessary to a godly life the which we haue not of our selues for euery man is a Ier. 10. 14. beast in his owne knowledge b Ier. 4. 22. 1. Cor. 2. 14. wise vnto euill and vnto any good without vnderstanding but it is a grace and free gift of God as before we haue shewed And therefore if we would obtaine it wee must carefully and conscionably vse all good meanes which hee hath appointed for this purpose And first we must begge this grace of God by feruent and effectuall prayer according to that of the Apostle Iames c Iam. 1. 5. If any man want wisedome let him aske it of God that giueth all men liberally and vpbraideth not and it shall be giuen him as we see in the example of d 1. King 3. 6. Salomon and desire him to send his holy Spirit into our hearts which will e Iohn 16. 13. leade vs into all truth and like a f Apoc. 3. 18. precious eye-salue will open and illighten the blind g Psal 119. 18 27. eyes of our vnderstandings that we may see the wonders of Gods Law The which our prayer will be more effectuall to preuaile with God if we craue this knowledge to this end that we may glorifie him by it according to that of Dauid Make mee Psal 119. 27. to vnderstand the way of thy precepts so shall I talke of thy wonderous workes and make our knowledge the rule of our liues practising the things we know in the whole course of our conuersation to which end Dauid beggeth it of God Teach me O Lord the way of thy statutes and I shall keepe it Vers 33. 34. vnto the end Giue me vnderstanding and I shall keepe thy law yea I will obserue it with my whole heart Secondly let vs be diligent in hearing reading and meditating of Gods Word which giueth h Psal 19. 7 8. 119. 130. Pro. 1. 3 4 5. light and vnderstanding vnto the simple and is sufficient to make vs i 2. Tim. 3. 15 16 17. wise in all things vnto saluation and to make the man of God perfect and throughly furnished vnto all good workes Thirdly we must vse holy conferences with others whereby we shall inrich our mindes by communicating with them in their stocke and more firmely imprint in our memories that which we know already according to that of the Apostle Let the Word of Christ dwell in you richly in all wisedome Col. 3. 16. teaching and admonishing one another Fourthly we must labour to be reconciled vnto God in Christ and then becomming his friends hee will make vs acquainted with his will and counsailes according to that of our Sauiour I haue called you friends for all things that I haue heard of my Father Iohn 15. 15. I haue made knowne vnto you Fifthly let vs labour to haue our harts fraughted with Gods feare for if any man feare the Lord him shall he teach the way Psal 25. 12. 1. Pet. 5. 5. Psal 25. 9. Matth. 11. 25. 1. Cor. 3. 18. that he shall chuse Sixthly let vs decke our selues with humility for hee giueth his grace to the humble and teacheth him his way he reuealeth his secrets to little babes and hideth them from those who are wise and prudent in their owne conceits And therefore we must be fooles to our selues and to the world if we would be wise to God and our owne saluation For there is no true wisedome but in the sauing knowledge of God and his will and holy obedience yelded vnto them according to that of the Prophet The wise men are ashamed they are dismaied and taken lo they haue Ier. 8. 9. Deut. 4. 6. reiected the Word of the Lord and what wisedome is in them Seuenthly wee must labour after holines for God reuealeth his mysteries vnto his Saints but Col. 1. 26. will not suffer his wisdome to enter into a prophane and malicious soule as we see in the experience of the greatest Prelates and Doctors of the world who liuing in prophanenesse and all sensuality haue not so much feeling sauing and experimentall knowledge of God and the mysteries of his Kingdome as many silly women and simple Ideots Lastly wee must put those things in practice which we already know and then will God reueale more vnto vs and fasten that which we know already in our hearts and memories for as our Sauiour saith If any man will doe his will he shall Iohn 7. 17. know of his doctrine and we shall with Dauid be wiser then the ancient yea Psal 119.
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
for matter and manner because it is the tricke of a trewant and argueth not onely inability and want of skill but also sloth and extreme negligence §. Sect. 2 Of formes of prayers inuented by our selues Formes of prayer inuented by our selues are such as vpon due meditation and sound deliberation we haue composed out of the sight and sense of our sinnes and wants and Gods mercies multiplied vpon vs not onely generall but also speciall and particular framing confessions petitions and thankesgiuings so as they may be most fitting for our owne peculiar vse The which are necessary for such as are not thorowly grounded in knowledge nor perfected in this duty by much experience and practice and for such also as being well qualified in these respects are notwithstanding defectiue in memory and vtterance hauing no liberty of speech to expresse their mindes without much meditation and for such also as are defectiue in courage and boldnesse when they are to pray in the presence of others And very profitable for all if wee tye not our selues too strictly to words but haue variety of formes for ordinary vse and by helpe of meditation doe vpon extraordinary occasions conceiue new words for new matter as the necessity and profit of our selues our brethren or the Church shall require making particular confessions of sinnes which are lately committed and doe most burthen the conscience and speciall petitions for those speciall graces wherein wee finde our selues most defectiue and whereof wee haue presently most vse and speciall thanksgiuings for Gods speciall mercies and fauours renewed vpon vs. The which variety of formes will take away that satiety and wearinesse which alwayes accompanieth the daily and continuall vse of any thing though neuer so excellent and helpe much to keepe our mindes and hearts close to this holy exercise which are apt to bee carried away with wandring thoughts if without any variety wee tye our selues to one onely forme like a man that goeth on in a way which he is accustomed to trauaile and neuer thinketh on the passages and turnings that are in his iourney or that singeth a tune familiar vnto him by much vse and neuer thinketh of that he singeth §. Sect. 3 Of conceiued prayers and how far foorth they are commendable Prayers conceiued are such as vpon meditation we fit to all present occasions not vsing any ordinary forme of words but expressing our selues Gen. 32. 9. 2. Sam. 22 2. 1. King 8. 23. Dan. 9. 4. Act. 4. 24. Ioh. 17. 1 2 c. with such as come to our mindes of which we haue many examples in the Scriptures both in the Patriarkes Prophets Apostles and our Sauiour Christ himselfe The which I acknowledge aboue all other kinds to bee most excellent if God haue thorowly furnished vs with gifts fit for it both because it is most free from distractions and wandring thoughts and from satiety and wearinesse this variety bringing with it much delight and also because it is most opportune and seasonable being fitted to the time persons and occasions But heere the Prouerbe is verified that things excellent are most hardly attained there being few that haue this gift and ability and those few not alwayes in like measure although there are many that are willing to make shew of it For there are diuers things which ought to concurre in him that is to conceiue a prayer which if any bee wanting it cannot be done without much weakenesse and imperfection First he must be diligent in meditation before he thus speake vnto God calling to memory the sinnes which he is to confesse the wants which he desireth should be supplied and the blessings for which hee intendeth to giue thankes that so he may with Dauid call his prayer a meditation humble his soule in the sight of his vnworthinesse inflame his heart with feruent desires and not speake any thing rashly with his mouth vnto his Eccl. 5. 1. God as the Wise man aduizeth In which respect I cannot commend extemporall prayers which are performed without any meditation going before and am so farre from extolling them as most excellent that I thinke them scarce tolerable or lawfull vnlesse some vnexpected occasion and present necessity doe thrust vs into extraordinary straights so as wee may not deferre our prayer nor haue for the present opportunity to meditate nor yet haue any former meditations fit for the present occasion and the circumstances that attend vpon it Secondly he that thus prayeth must be grounded in knowledge that he may frame his prayers according to Gods will And therefore they who being children in knowledge doe take vpon them this taske they must needs faile much in this holy duty asking according to their vngrounded conceits and not Gods will of which they are ignorant And as children who will venture to runne alone before they can goe in anothers hand must needs catch many falles and they also who will speake much before they haue knowledge and wisedome to rule their tongues must needs speake many things vaine and impertinent so must it of necessity befall them in this case who are children in knowledge and not well acquainted with Gods will and waies Thirdly he must be well experienced and practised in this duty neither can we without much vse attaine to this perfection Fourthly besides a great measure of sanctifying grace he must haue diuers common gifts of the Spirit which are necessary to the well-performing of this duty as a good memory vtterance and liberty of speech and boldnesse also when others ioyne with him which will inable him to expresse readily what his mind conceiueth and rather intend inflame then quench or coole the feruency of his desires But if we want these though our knowledge and faith and zeale and all other sanctifying graces bee neuer so great yet shall we faile much in prayer in this kind because the powers of the soule will be so wholly occupied about memory and inuention of fit matter and words to expresse it that there will little place be left to zeale devotion and feruency of affection Lastly it is necessary that hee who prayeth on this manner do carefully auoyd spirituall pride and ostentation of his gifts to which the greatest excellencies through the malice of Satan and our owne corruption are most subiect and also curious affectation of variety of words to expresse the same matter as though it were a note of barrennesse to vse twice the same phrases to expresse the same things But the maine thing which we are to aime at is to bee feruent and deuout in our prayers and to this end to vse such words and phrases as may most conueniently lay open vnto God the sincere desires of an vpright heart whether it be in new variety or in such words as wee haue often vsed to expresse the same things § Sect. 4 What method is best to be obserued in disposing the parts of our prayers Vnto the forme of prayer we may adde
something of the method and right disposing of the parts The parts of prayer to be vsed ordinarily of vs are three confession petition and thanksgiuing In our priuate confessions of our sins we are hauing first a true sense and feeling hatred detestation of thē to acknowledge them bewaile them not only generally but also specially and particularly and those aboue the rest which we haue last committed and with which we haue most often and grieuously displeased and dishonoured God and wounded our owne consciences according to the example of Dauid in the one and fiftieth Psalme and withall aggrauate them by their seuerall circumstances especially the consideration of the person against whom they were committed our glorious God and gracious Father in Iesus Christ adiudging and condemning our selues in regard of them to bee lesse then the least of Gods mercies and worthy of his greatest plagues and punishments Vnto which we are to adioyne petition and first that God for his mercies sake his promise sake and his Christs sake will forgiue vs all our sinnes and neuer lay them to our charge seeing our Sauiour hath fully satisfied his Iustice for them and so that being iustified and freed from the guilt and punishment of our sinnes he will be reconciled vnto vs and receiue vs into his loue and fauour Secondly that God will be pleased to seale vp the assurance hereof in our hearts and consciences by the gracious testimony of his holy Spirit and giue vnto vs the spirit of Adoption crying in our hearts Rom. 8. 15. Abba Father and witnessing to our spirits that wee are his children by adoption and grace Thirdly that he will sanctifie vs by the same Spirit mortifying and crucifying in vs more and more our sinfull corruptions so as they may not rule and raigne in vs as at former times and that he will also quicken vs vnto holinesse and newnesse of life and inable vs to yeeld obedience to his holy and heauenly will Fourthly that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them and make them effectuall by his good blessing vpon them Especially that he will indue vs with the sanctifying gifts and graces of his holy Spirit as sauing knowledge a liuely faith vnfained repentance firme affiance feruent loue and ardent zeale hope patience humility the true feare of God and the rest Fifthly that God will daily increase his graces in vs and our strength and ability to serue him that wee may grow from one measure to another vntill we come to a perfect age in Christ Sixthly that he will establish vs with his free Spirit that we may constantly perseuere in the profession and practice of true godlines vnto the end and in the end and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies that we may haue victory ouer them and not be hindred by their tentations from proceeding in our course of godlinesse or from finishing the great worke of our saluation Seuenthly we must heereunto adde petitions for speciall benefits whereof wee stand in neede concerning things either temporall or spirituall and eternall and particularly such as are necessary and profitable for the well passing of the day following especially preseruation from all dangers direction in all our courses our thoughts words and actions and the blessing of God vpon all our labours with a right vse of all Gods benefits and chastisements Finally we must pray for the good estate of the whole Church of that in which wee liue and for all the principall members of it for our friends and benefactours for the afflicted for those of the same family and such vnto whom wee are bound by any speciall bond of duty And lastly we must from petition descend to thanksgiuing praysing God for all his blessings both corporall spirituall and eternall and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues for those of late receiued and namely the night past in our preseruation and quiet rest And this I hold to bee the best method and order to bee obserued in our prayers ordinarily although I would tye no man vnto it but that he may herein vse his discretion beginning with confession thanksgiuing or petition as his heart leadeth him and fit occasion shall be offered §. Sect. 5 What duties are to be performed after wee haue prayed And these are the duties which are to bee daily performed in this holy exercise of prayer Now after wee haue thus prayed there are certaine other things required of vs. First a liuely faith whereby we doe not onely giue our vnfained assent vnto our prayer made but also rest perswaded that the Lord hath heard vs in the things for which we haue prayed and will assuredly accept of our humiliation and thanksgiuing and grant all our suites and requests as it will best stand with his owne glory our spirituall good and eternall happinesse And this our Sauiour requireth What Mark 11. 24. things soeuer yee desire when yee pray beleeue that yee shall receiue them and ye shall haue them Secondly hope patience and humility whereby we make no haste nor prescribe vnto God any time of doing the things which we haue desired but meekely acknowledging his infinite wisedome in himselfe and goodnesse towards vs doe resigne wholly our selues and suites vnto his good pleasure expecting with all patience his leasure when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands Thirdly there is required of vs after prayer an earnest indeuour in the vse of all good meanes whereby we may obtaine those things which wee haue prayed for whereby wee shall serue Gods prouidence and be his instruments to further the accomplishment of his promises and also make it manifest that in our hearts we sincerely desired those things which we begged with our mouthes For example after we haue prayed for the pardon of our sinnes we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them after we haue craued sanctification we must labour and indeuour that we may be sanctified and exercise our selues in the duties of holinesse after we haue desired spirituall and sauing graces we must vse all the helpes and meanes whereby we may attaine vnto them For otherwise we shall discouer our selues to be but meere hypocrites who with our lips haue prayed for those things which we haue neither esteemed in our iudgements nor affected in our hearts and therefore receiue nothing at Gods hands who giueth his gifts not to idle loyterers but vnto such as pursue them with thirsting desires and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them §. Sect. 6 Of the time in the morning when we are to vse priuate prayer The last direction which I will set downe
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who
also as are idle and vnprofitable CAP. XXIX Of Christian prudence which wee ought to vse in all our conferences §. Sect. 1 How wee must carry ourselues when we conferre with those who excell vs in gifts ANd thus we haue spoken of graciousnesse of speech to be vsed in our conferences and of the contrary corruptions which ought to bee shunned The next duty required is that our speeches bee powdred with the salt of Christian wisedome and prudence which not onely enableth vs to speake good things but also to fit these speeches to the persons with whom we conferre to occasions and opportunities to the present purpose vse and necessitie so as they may be most seasonable powerfull and effectuall for the furthering of our owne good and theirs also that beare vs company And this the Apostle vnderstandeth when as hee requireth that our speech should bee alwaies gracious and seasoned with salt that wee may know how Col. 4. 6. to answere euery man for their speciall vse and benefit This is that fit and seasonable speech which the Wise man compareth to apples of gold in Pro. 25 11. pictures of siluer and this is to haue the tongue of the learned when as wee know how to speake a word in season to him that is weary And when as wee Esa 50. 4. Eccl. 12. 10. can fit our speeches to present occasions and so apply them to euery sort and condition of men as that they may be behoouefull and beneficiall to them all in their seuerall kindes As for example when wee conferre with such as excell vs in grace and piety wisedome and knowledge we must reuerencing Gods graces and greater gifts in them yeeld vnto them priority of speech and attentiuely harken vnto those gracious words which proceede out of their mouthes not spending of our small stocke which cannot inrich them but laying vp their speeches as good treasures in our hearts that wee may increase our spirituall store which wee may afterwards lay out when wee come among those that haue more neede And vnto this the wise Salomon aduiseth vs Bow downe thine eare saith he Pro. 22. 17 18. and heare the words of the Wise and apply thine heart vnto my knowledge For it is a pleasant thing if thou keepe them within thee they shall withall bee fitted in thy lips And againe Hearken vnto me now therefore O ye children and attend Pro. 7. 24. 8. 6. vnto the words of my mouth Heare for I will speake excellent things and the opening of my lips shall bee right things And here the Apostle Iames his rule is especially to bee obserued Let euery man be swift to heare and slow Iam. 1. 19. to speake For the words of the Wise are of great vse and profit power Eccles 12 11. and efficacie like goads pricking men forward in the waies of Godlinesse and like nayles fastening and confirming their hearts in all vertuous courses In which regard if we interrupt them in their holy and wise speeches by interposing our vnseasonable and lesse profitable talke wee shall by disturbing their discourse wrong our selues and the rest of the companie and bee more foolish then the foolish virgins who did not Matth. 25. desire to put out and extinguish the lights of the wise but that they might share and communicate with them And therefore when wee come into such companie let vs thinke that wee are in a rich and plentifull market wherein wee may store our selues with what we want In which respect let vs wholy intend to inrich our hearts with all needefull graces by trading with these rich Marchants who abound in them and labour by communicating with them in these holy conferences to increase our knowledge strengthen our faith confirme our affiance nourish our hopes mortifie our corruptions and to bee more and more enabled to new obedience and holinesse of life On the other side when we are in the company of those which are weake and inferiour vnto vs in knowledge and other of Gods graces wee must bee as ready to speake vnto their instruction and edification as to heare those which are superiour vnto vs. And as those who are of meane estate may lawfully desire and receiue gifts from the rich that they may impart them vnto those who are poorer then themselues so must wee also doe in our spirituall trading one with another Which wee neede not grudge to doe seeing wee shall not lose by their gaine but mutually thriue together not much lesse increasing our owne knowledge and other graces by teaching and communicating them then they by learning and receiuing these spirituall gifts herein resembling the Widdowes Cruze of Oyle which filled in emptying and when much was taken out of it for the reliefe of the whole family afforded no lesse store the next meale or like the milke in the mothers brest which if it be sucked by the child continueth and increaseth but if it be not drawne soone faileth and dryeth vp Neither must wee in this case bee so proud and lofty in our own conceits as to scorne or refuse conference with those who are not equall with vs in gifts but as the Apostle exhorteth wee must condescend vnto men of lowestate stoop vnto the vnderstanding of the meanest Rom. 12. 16. thinking it as necessary an office in Gods family to put milk into the mouthes of little babes as to set stronger meate before those that are able Iohn 21. 15. to sit at the table with vs and feede themselues Vnto the performance of which dutie Christian wisedome and discretion is very necessary to giue vnto euery one a fit portion as they are able to beare and not to glut and ouercloy weake stomacks with these spiritual dainties till like the Israelites Quailes they come out of their nostrils For if they surfet through saciety and bee crammed till it bee ready to come vp againe they shall for the present offend God thereby and loath this Spirituall food for the time to come And therefore when wee meete with weakelings let vs haue respect vnto them and not so much consider what we could willingly giue as what thier weake stomackes are able to disgest intermixing as it were sawces to their meate ciuill morall and pleasant speeches tending to their profit or delight that thereby their appetite being quickned they may feede vpon more solid and wholesome nourishment with lesse saciety §. Sect. 2 How we must behaue our selues when we conferte with ciuill worldlings Againe if those with whom wee conferre are but meere worldlings wee must wisely consider whether they bee morally ciuill or openly prophane and desperately wicked If they be of the former sort we must cherish those common gifts and graces of the Spirit which we obserue in them yet so as we doe our best to worke them out of a Pharisaicall conceit of them as though they needed nomore to assure them of their saluation To which purpose we
but to cause heart-burning and alienation of affections strife and contention that so for the present he may keepe out all profitable conferences about sanctification and the maine points of Christian Religion and at length may breake off all such meetings when as men finde by experience that little or no good commeth of them And with him ioyneth the world and worldly men to hinder these conferences not onely by offering earthly things vnto vs for the subiect of our speech but also by interrupting vs when wee haue entred into any good conference by speaking of worldly matters that so they may diuert our speech from going on in any Christian discourse Vnto both which our enemies our corrupt flesh is ready to betray vs which is soone weary of spirituall and heauenly things because it findeth no taste or sauour in them and is neuer satisfied in thinking and speaking of things worldly carnall and sensuall as best rellishing to our corrupt and fleshly appetite A second cause is because we are not mortified in our loue to the world nor haue our hearts and affections weaned from it For if they like good instruments were well in tune they would vtter by our tongues heauenly harmony but doting as they doe vpon worldly vanities it is no maruaile if out of the abundance of the heart the mouth speaketh and if the chiefe fountaine being defiled there issue from it the polluted streames of vnprofitable discourses A third cause is our too little loue of spirituall heauenly things for if our hearts were set vpon them as our chiefe treasure we would take delight to be still talking of them If they were our chiefe comforts and cordials to cheare our hearts so as they could with delight exercise themselues with Dauid in meditating on them day and night then would they also be sweeter to our mouthes then the honey or the honey-combe Neither Psal 119. would our tongues be so vnready and barren of words when we come to speake of holy things if our hearts and affections were set vpon them for as the Diuine Philosopher among the Heathens obserued Loue maketh euen those which are rude of speech eloquent when they speake of the things beloued Lastly our great ignorance of holy and heauenly matters ioyned with a pernicious feare and shame lest by our speech wee should discouer it to our disgrace is one speciall cause which hindreth these conferences For such is the pride of mens hearts and their small esteeme of these spirituall treasures that they had rather remaine penurious then discouer their pouerty and empty of all grace by neglecting the meanes whereby they might bee replenished then that men should take any notice of their emptinesse to hide their wounds rather then to lay them open that they might bee cured and like foolish and beggerly Shop-keepers they content themselues with a vaine shew and with painted papers stuffed with straw or rags rather then they will vse any spirituall trading with others or lose the name and opinion of wealthy men by taking vp such wares as they want §. Sect. 5 That Christian and religious conferences are exceeding profitable But that wee may breake thorow all these difficulties and remoouing these causes of hindrance bring these neglected holy conferences into more vse let vs consider that they are exceeding profitable first for the increasing of our knowledge in spirituall and heauenly things when wee bring all wee know as it were to a common stocke out of which euery one may take that which best fitteth him for his particular vse and supply his defects out of others abundance they in the meane time hauing neuer the lesse And as it is a singular benefit vnto euery one of any Trade or Mystery when they haue their common Halls where they may meete together and conferre of the best courses for the managing of their affaires seeing it doth not onely much improoue their skill but also further them greatly in all good proceedings so doth it exceedingly aduantage vs in our spirituall trading both for the increasing of our knowledge and furthering of our practice when as wee often meete together and conferre of those things that belong to our Christian profession For it doth not onely improoue and better our iudgements by communicating with others in all that they know but also inflame our hearts and affections with the loue of spirituall things when as we stirre vp Gods graces mutually in one another and like coales which are heaped vp together not onely preserue the heate of the loue and zeale which is kindled in vs and would coole and die if wee were scattered from one another but also inflame those which are next vnto vs with our heate which being set on fire will also kindle those who are neere vnto them In which regard that of the Wise man is truely verified The lips of the righteous feede many but Pro. 10. 21. fooles who refuse all communion and fellowship with them die and perish for want of wisedome And as it is a singular meanes to inlighten our minds with the knowledge of the truth and to inflame our hearts with the loue of it so also to make vse of all wee know and affect by our holy practice when as by our mutuall exhortations we incourage and stirre vp one another vnto new obedience and to performe all good duties of a Christian life and helpe both our selues and others with such good counsels and directions which being obserued will make the wayes of holinesse and righteousnesse easie familiar and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences and of what great moment the vse or neglect of them is for our saluation or damnation Neither are wee with the common sort to esteeme words as winde or if we doe such a winde as will bring great profit or hurt either much furthering vs towards the Hauen of happinesse or like a tempestuous storme blowing vs vpon the rockes of perdition For the Wise man saith A mans belly shall Pro. 18. 20 21. be satisfied with the fruit of his mouth and with the increase of his lips shall hee be filled Death and life are in the power of the tongue and they that loue it shall eate the fruit thereof And as he expoundeth himselfe in another place A Pro. 13. 2. man shall eate good by the fruit of his mouth namely if his tongue vttereth good things but the soule of the transgressours shall eate violence And our Sauiour hath taught vs that we shall be called to account for euery idle word Mat. 12 36 37. at the day of Iudgement and that by our words we shall be iustified and by our words we shall be condemned Finally let vs remember how faithfull in this kind the wicked are in the deuils seruice being neuer weary in vttering such speeches as are vaine and vnprofitable or hurtfull and pernicious and let this make vs ashamed of our negligence if
together with vs and so by his wise and powerfull prouidence guide and prosper all our indeuours as that they shall wholy tend to his glory and our good For thus performing our dutie he will double and redouble his fauours vpon vs blessing our seruants and children for our sakes and vs for their sakes by causing all their labours to prosper in their hands as wee see in the example of Abrahams seruant Iacob Ioseph Gen. 24. 52 56. Gen. 30. 27. 39. 3 22. Act. 10. 2 7 23. and the Souldiers and seruants of Cornelius who being trayned vp in the feare of God either by their masters or their own parents prospered in their proceedings and so brought a blessing vpon them the whole families Whereas contrariwise the neglect of these religious duties bringeth Gods wrath vpon the gouernours those likewise that belong vnto him according to that of the Prophet Powre out thy fury vpon the heathen that Ier. 10. 25. know thee not and vpon the families that call not on thy Name Lastly it would bee a notable incouragement to make vs diligent in performing these religious duties in our families if wee would but consider that wee should heereby bee speciall meanes of gayning many vnto Christ which shall heereafter bee the Crowne of our reioycing that wee shall much more comfortably trauell in the way of holinesse and righteousnesse and in our tedious pilgrimage towards our heauenly home when wee goe not aboue but haue those that belong vnto vs to beare vs company who will be ready at hand to assist vs in our iourney to admonish vs when wee are going out of the way to keepe vs from falling and when we are falne to put to their helping hand for the raising of vs vp againe and to fight on our side against those spirituall theeues that come to rob vs of the rich treasures of Gods graces and the malicious enemies of our saluation when they incounter vs in the way that they may foyle vs in the fight or force vs with their fury to desist from our course and to returne backe againe into the wayes of sinne and death Finally that we shall with vnspeakeable ioy and rauishing comfort appeare before the Lord at the latter day when being accompanied with those who hauing beene by God committed vnto our charge we haue carefully gouerned and guided in the wayes of saluation we shall resigne and re-deliuer them vnto God to be crowned with the same happinesse which our selues shall inioy saying with our Sauiour of our families as he of his Church Behold mee and Heb. 2. 13. the children which thou hast giuen me which will infinitely more reioyce our hearts at that day then if hauing beene Monarchs of the whole world we should haue left it to our posterity as an inheritance after vs. §. Sect. 3 That it is the dutie of housholders to catechize their family and of the causes why it is neglected Now that wee may thus nurture our familie in Gods feare and trayne them vp to the performance of all religious and Christian duties as prayer singing of Psalmes reading the Scriptures holy conferences and such like of which wee haue already spoken there is required first that we instruct them in the knowledge of God and his will and secondly wise gouernement whereby they may be moued and drawne to put in practice and make an holy vse of all that is taught and learned for the right informing of their liues Concerning the former it is the duty of parents and gouernours of familyes that they instruct and catechize their children and seruants in the true knowledge of God and in the maine principles of Christian Religion which though it be a most necessary and profitable dutie to bee performed of all yet is it in these dayes exceedingly neglected of the most as a thing needlesse and not belonging vnto them Of which neglect these seeme to bee the chiefe causes first the profanenesse of mens mindes and contempt of religion which maketh them thinke this one thing so necessary in Christs iudgement to bee in theirs Luke 10. 42. of all things most vnnecessary and that whereas knowledge in all other professions is required in some perfection some little smattering or a bare shew is sufficient in the profession of Christianity which notwithstanding as farre excelleth them as the soule the body or heauen earth Secondly An erroneous iudgement whereby they perswade themselues that though this knowledge bee necessary for all yet that the dutie of instructing their familie in it belongeth not at all vnto them but vnto the Ministers onely Thirdly their ignorance which disableth them vnto it being such as the Apostle complaineth of who when for the time Heb. 5. 12. they ought to be teachers yet had neede to bee catechized themselues in the first principles of Religion and to be fed with milke rather then strong meate Which is accompanied with a carnall shame of bewraying it to their inferiours Fourthly A much more impious shame to be noted of those who are as bad or worse then themselues for men too precise and forward in things not pertaining vnto them The last and chiefest cause is worldly-mindednesse whereby men are wholy taken vp with earthly affaires so as they haue neither leysure nor pleasure to follow spirituall exercises which so farre preuaileth with many that they not onely neglect this dutie themselues but also will not suffer those who are vnder their charge to be taught by others First because they would not haue them more wise or religious then themselues Secondly because they imagine that they would bee lesse pliable to vniust courses for the getting of vnlawfull gaine and that being more intent to Gods seruice they would become lesse diligent in the seruice of the carthly Mammon Lastly because they cannot indure that any time should be spent in religious duties as thinking all lost which is not spent in worldly imployments and consecrated to their earthly Idoll of gaine and profit Yea this dutie of catechizing is not only neglected of houshold gouernours but also of Ministers not onely such as are either idle or insufficient to teach the people but likewise of many who are otherwise able and diligent And that first because they consider not the profit and necessity of this excellent exercise Secondly because they suppose that it is not pleasing and plausible to the people And lastly because they thinke it too meane a subiect for their great learning and eminent gifts But let such in the feare of God consider not what they are able to teach but what the poore people committed to their charge are able to learne and that they must like nurses giue vnto their children not the best and strongest meate but that which they finde by experience the fittest to nourish them Let them remember Christs charge to feede the tender Lambes as well as the stronger sheepe and the Apostle Iohn 21. 15. Pauls practice
fruits we haue found of our Baptisme and whether wee haue felt the vertue of Christ Iesus his death effectuall for the mortification of our sinfull corruptions and of his Resurrection for our spirituall quickening vnto newnesse of life Lastly in respect of the party baptized wee ought to stay that we may performe vnto him such Christian duties as God requireth First to commend him vnto God by our prayers that hee may be truly regenerate ingraffed into the body of Christ as a liuely member and so made partaker of his death merits and all his benefits Secondly that we may as free-men of this Christian Corporation by our presence giue our assent to his outward admission into the Congregation And finally that we may with the rest of the people ioyne in praising and giuing thankes vnto God in his behalfe for admitting him as a new member into the communion of Saints and entertaining him for a seruant of his owne family All which duties we neglect if wee depart before the celebration of the Sacrament and as much as in vs lyeth make them vtterly voyd by our ill example for if all should doe as wee doe as euery one may thinke such liberty belongeth vnto him which he seeth taken by another there should not any at all be left to performe them The last action which is to be performed at our departing out of the Congregation or before if the custome be so is that if there be any collections for the poore we contribute towards them according to our ability and their necessity and that with a willing and cheerfull mind knowing that 2. Cor. 9. 6 7. Heb. 13. 16. Prou. 19. 17. with these sacrifices God is well pleased that what is thus giuen is lent vnto the Lord who will bountifully repay it in this world and the world to come and giuen to Christ himselfe in his poore members who of his free and meere grace will reward these workes of mercy with an heauenly and euerlasting Math. 25. 34. inheritance in his Kingdome And these are the publike duties of Gods worship and seruice which wee ought to performe in the Congregation on his Day And that not onely in the morning with which some content themselues but we must renew them or the most of them in the afternoone as Prayer hearing the Word and singing of Psalmes c. seeing God euen in the time of the Law would haue an euening as well as morning sacrifice offered vnto him and therefore will not haue his seruice more negligently performed in this greater light of the Gospell wherein he affoordeth vs more plentifull meanes of our saluation For the performance of which duties I shall not need to giue any other directions then those which I haue before set downe for the morning exercise CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church §. Sect. 1 That we must meditate vpon that which we haue heard ANd these are the publike duties of Gods seruice which wee are to performe on his Holy-day The priuate duties are diuers The first is that at our comming home we meditate vpon those things which we haue heard and not onely carefully recall them to our remembrance that they may be imprinted in our memories but also apply them vnto our owne vse for the sanctifying of our hearts and affections and the reforming of our liues and conuersations purposing with a full resolution that wee will put in practice whatsoeuer we haue learned both in the forsaking of those vices and sinnes which we haue heard condemned and the imbracing and performing of those vertues and Christian duties which haue beene commended vnto vs. For if we doe not thus make it our owne and as it were couer this holy seede of Gods Word in the furrowes of our hearts the deuill will steale it away as the birds doe the seede that falleth by the high way and make it altogether vnfruitfull so that after much hearing we shall still remaine children in knowledge and in the spirituall growth of grace and godlinesse and like riuen and leaking vessels retaine little or nothing of this precious liquor because it runneth out as fast as it commeth in Secondly with this Meditation we are to loyne feruent and effectuall prayer desiring Gods blessing vpon that which we haue heard whereby it may be made effectuall for his glory and our owne saluation and the gracious assistance of his holy Spirit to bring home not onely to our memories but also to our hearts consciences those things which we haue heard and learned that we may as occasion serueth fruitfully practise them in the whole course of our liues concluding these our prayers with praise and thanksgiuing vnto God for this gracious liberty in inioying his Sabbaths and in them the exercises of Religion meanes of our saluation §. Sect. 2 Of family exercises after we are come from the Church At our meales we are to spend the time in such holy and religious conferences as may be no lesse profitable for the cheering and refreshing of our soules then our corporall food for the nourishment of our bodies and in the performance of such other Christian duties tending to piety and Gods seruice as before wee prescribed for other dayes which vpon the Lords Day aboue all the rest ought to be done with greatest zeale and deuotion which being finished it is good to sing a Psalme to Gods praise and to reade one or more Chapters of the holy Scriptures After which Christian exercises wee may if time will permit conferre together of those things which we haue heard and learned at the forenoones Sermon and by causing euery one as it were to offer his shot to make vp the whole reckoning one remembring what another hath forgotten and he againe supplying that wherein the other is defectiue whereby it will come to passe that whatsoeuer any one hath gathered of these spiritual treasures shall not onely be more firmely locked vp and deepely imprinted in his owne memory but shall also serue as a common stocke for the inriching of the whole company And this being done we are then againe by Prayer and Meditation to prepare our selues for the well performing of Gods publike seruice in the euening exercise as we did in the forenoone which being finished in that holy and religious manner before prescribed and afterwards by some meditation recalled to our remembrance for our own priuate vse it will be profitable for gouernours of families to call together their children and seruants and either by strength of their memories or helpe of their Notes taken of the Sermon to repeate as neere as they can what hath beene deliuered that so the things not marked may be better obserued and that which was forgotten may be recalled and by this repetition may more surely bee ingrauen in the memory Sometimes also it will be fit and necessary to preuent negligence in the yonger sort that the
gouernours of the family doe examine them and require of them an account of that which they haue heard that they may see how they haue profited by the publike Ministery For if they thinke it necessary that they should giue them an account of their worldly businesse or how they haue layd out their moneys when they haue sent them to the Market then much more should they examine them what spirituall Markets they haue made for the good of their soules and how much they haue gained by the vse of Gods holy Ordinances for the inriching of them with the treasures of knowledge In all which the Master of the family must shew much loue and patience commending those who answere well and bearing with the infirmities of such as are of meaner capacities and weaker memories when they see that they doe their best and doe not faile through grosse negligence that they may not by being shamed and disgraced be altogether discouraged in these religious exercises To which purpose they must make the best they can of their imperfect answeres by inlarging and perfecting them and supplying that in which they are defectiue And on the other side the inferiours must shew themselues tractable and teachable and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances that they may profit by these exercises and increase more and more in the knowledge of God and his will §. Sect. 3 Of other priuate duties to be done on the Lords Day After the finishing of which family exercises wee are to spend the rest of the time before Supper in other Christian duties as in visiting and Mat. 25. 35. comforting those that bee sicke or in any other great affliction and ministring vnto their necessities if they stand in need of our helpe In making peace and friendship betweene those who are at variance by compounding the differences which are betweene them In meditating vpon the great Booke of the creatures and obseruing in them the infinite and admirable wisedome and goodnesse power and prouidence of our gracious God that wee may take occasion to render vnto him the glory and praise of his owne workes when wee see their wonderfull variety and comely order their qualities and formes their beauty and excellencie their vse and profit for the seruice of man Obseruing likewise in them such good properties as are worthy our imitation and bee ashamed that they should exceed vs in them who haue the vse of reason and so many religious helpes and meanes and their ill properties that wee may auoyd them taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity as being the principall cause of all their defects and imperfections So also vvee may in this respect make good vse of the Creatures when by them wee take occasion of some spirituall Meditation As when wee see their beautie to thinke how infinitely beautifull hee is that created them when we consider how delightfull and profitable they are vnto man to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory when wee obserue how seruiceable they are to man to thinke how much more diligent wee should be in seruing our great Lord and Master who hath giuen both to them and vs our birth and being More particularly when we behold the earth whereof we were made let vs take occasion to thinke of our owne basenesse and that we shall be resolued into earth againe when we see the flowers of the field let vs thinke of the momentany mutability of worldly prosperity and of Eccl. 12. 7. Esa 40. 6. our owne mortality who are like vnto them when we looke vpon the Suns glorious brightnesse let vs take occasion thereby to thinke of Gods glorious Maiesty and of the glory and brightnesse of the Saints in heauen who shall farre exceed it Of which we haue our Sauiour Christ an example for Iob. 4. and the 6. our imitation who tooke occasion from corporall bread and water to discourse of the spirituall Manna and Waters of life from a worldly feast to Luk. 14. 15 16 17. Iob. 7. 38 39. speake of a spirituall banket and of the liuing waters of his grace and holy Spirit giuen to all that beleeue in him And this is a fit and profitable exercise on the Lords Day commended vnto vs by the Scriptures and practice of the Church as heereby it appeareth in that the Psalme which was Psal 92. specially appointed for the Sabbath containeth in it for the most part a Meditation vpon the workes of God §. Sect. 4 That the euening must be spent â—n religious exercises In the euening of the Lords Day we are not to surcease our Christian and religious exercises but after wee haue at supper refreshed our bodies with the vse of Gods creatures and our soules with holy conferences wee are to spend some time in singing of Psalmes and in reading the Scriptures or other religious and profitable writings After which duties performed all in the family ought to ioyne together in hearty and effectuall prayer not thinking themselues excused from priuate duties because they haue beene at the publike exercises of Religion wherein as wee are to acknowledge other sinnes and imperfections so those especially wee haue shewed the day past in our cold formall weake and negligent performance of the duties of Gods seruice And as we are to craue other blessings so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation and Ministery of his Word whereof we haue been partakers on that Day writing the things we haue learned in our memories and hearts and inabling vs to put them in practice and to make vse of them in the whole course of our liues And finally as we are to praise God for all his other mercies so particularly for giuing vs time to sanctifie his Sabbaths and suffering vs to inioy the blessed light of his Word and Gospell for granting vs liberty with such peace and safety to tread in his Courts and to make our suits and supplications knowne vnto him with assurance to haue them heard and granted And thus hauing finished this holy exercise and the time of sleepe approching we must prepare our selues thereunto with such religious Meditations as on other dayes were prescribed the which at this time are to be done with extraordinary zeale and deuotion and so commending our soules and bodies into the hands of God we are to desire him that he will watch ouer and sanctifie vs so with his grace and holy Spirit that we may spend the night also in an holy Rest being freed from worldly carnall and sinfull dreames and hauing our phantasies and thoughts our hearts and affections both sleeping and waking taken vp and exercised in good and godly Meditations And that he wil so season our hearts with the sauour of the Dayes religious exercises that euen
quickned and confirmed whilest as one saith It distinguisheth things confused and collecteth them being Bernard de consid lib. 1. scattered searcheth out secrets and seeketh after truth examineth things probable and findeth out such as are fained and coloured disposeth of things to bee done and thinketh and considereth of that which wee haue done Our wills likewise heereby are purged from their stubbornenesse and rebellion and by conuersing with God learne to frame and fashion themselues in obedience to his most iust and holy will and to chuse and refuse good and euill according to the direction of holy reason §. Sect. 5 That this Meditation effectually worketh vpon the heart and affections for the sanctifying of them And as it thus powerfully worketh vpon the superiour faculties of our soules so with much more efficacie vpon our hearts and affections For it not onely purgeth our hearts from vncleane and noysome lusts and replenisheth them with holy and heauenly desires but also mollifieth their hardnesse and maketh them soft and tender and as the waxe when it lieth in cold places groweth so hard and stiffe that it will breake rather then bow but being laid in the Sunne becommeth soft ready to melt and fit to take any impression so when wee neglect this duty our hearts being estranged from God become hard and obdurate but when by Meditation we draw neere vnto him the beames of his fauour shining vpon our hearts doe make them soft and flexible and so fit for any holy impression which hee is pleased to make in them And thus when our hearts are dead and dull this holy exercise will quicken and reuiue them and when they begin to bee drowzie through carnall security it awakeneth and rowzeth them vp that they doe not lye snorting in the sleepe of sinne It doth as much as any other Christian exercise worke vpon our affections purging them from worldlinesse and sensuality and sanctifying and fitting them for Gods seruice It inflameth our loue towards God and all spirituall and heauenly things for as in worldly matters of looking commeth louing so heere by meditating vpon these greater excellencies and taking as it were a full view with the eyes of our minde of their beauty and perfection wee come to haue our hearts inflamed with their loue and long after nothing more then their fruition It kindleth also our zeale and deuotion in Gods seruice when as thereby we come to see that it is the maine end of our comming into the world that all other labour is vtterly lost and all our strength is spent in vaine which is imployed in the pursuite of worldly vanities that profit not and finally that whatsoeuer paines we take in Gods seruice is to good purpose being richly rewarded in this world and the World to come It worketh in our hearts affiance in God when as we consider of his truth in his promises and all-sufficiencie in performance and a true and sonne-like feare of him when as we thinke seriously of his infinite loue his soueraignty power and glorious Maiesty It draweth vs on to performe sincere obedience not onely passiue in suffering what God inflicteth when we consider that it proceedeth from loue and tendeth to our good and the furthering of our saluation but also actiue for who will not willingly serue such a Master that duely meditateth on his goodnesse in himselfe and bounty towards vs Besides by meditating vpon Gods Law we are drawne on to keepe it when as wee consider the excellencie of it and the benefits and fruits of our obedience and as euill thoughts are a strong inducement to bring vs to euill workes so also it is in those that are good For as the Apostle Iames seemeth to make it the thoughts are the first seeds which are suggested Iam. 1. 12 13 14 into our minds and hearts the which being entertained with delight doe cause as it were the first conception of our actions and this is done when the affections are tickled and allured with the things that by the thoughts are propounded vnto them which are as ready to imbrace what the iudgement approoueth as the hungry stomake such meate as is commended vnto it by the taste And the affections moouing and inclining the will doe nourish the conception as the child in the wombe till it come to perfect shape whereupon consent follovving it is brought to the birth and produced into act opportunity seruing as the Midvvife the vvill as Vice-roy to reason hauing command ouer all the inferiour povvers and parts and inioyning them to execute that vvhich the mind first suggested the affections imbraced and it selfe liketh and approoueth Finally as it dravveth vs on to obedience so it maketh vs constant in it because it is not grounded vpon Booke-knovvledge or that vvhich entring by the eare goeth not much further but floteth in the braine and neuer descendeth into the heart the which faileth vanisheth vpon many occasions as the scorching heate of persecution the tentations of the deuil the sophisticall wiles of cunning heretikes which ouerturning such a speculatiue knowledge as it were the foundation doe bring all to ruine that is built vpon it but it is settled vpon such a knowledge as is wrought into the heart and affections by Meditation which vvill not lose their hold of those good things and sweet comforts of which they haue tasted and thorowly fed vpon to the nourishing of the soule in all Primum ipsum fontem suum id est mentem de qua oritur purificat consideratio deinde regit affectus dirigit actus corrigit excessus c. Bern. de considerat lib. 1. grace and goodnesse and strengthening of it vnto all holy duties although the knowledge of the braine being too weake to withstand such opposites doth vtterly faile both in offensiue arguments and defensiue answeres In a Word this Meditation is most profitable for all parts and purposes For as one saith It purifieth the minde that is the first fountaine from which it springeth it gouerneth the affections it directeth the actions correcteth excesse composeth our manners orderly amendeth and graceth our liues and finally conferreth experimentall and feeling knovvledge both of things diuine and humane §. Sect. 6 That the exercise of Meditation is very necessary Finally this exercise of Meditation is no lesse necessary then profitable for it is the food of our soules or if you will the stomake and naturall heate whereby it is disgested which preserueth our spirituall life without which we can no more continue in good liking and well-being then our bodies without meate For as they may liue for a good time in a weake estate and poore plight if they cast vp their food soone after they haue eaten it by vertue of some small reliques that remaine behind but can neuer bee fat healthy and strong if the meate bee not retained concocted and applied to the seuerall parts so our soules may liue the spirituall life of grace by hearing and reading
the Word though for want of Meditation and thinking vpon it afterwards they retaine little of their spirituall food but cast vp all againe sauing some reliques which vpon occasions will come into their mindes but they cannot be in good plight and increase much in spirituall growth and strength vnlesse they disgest what they heare and reade by Meditation and make it truely their owne by applying it to themselues And as those beasts that haue that property of chewing the cud are neuer in good health but when they are either feeding or chewing so is it to be thought of vs though we seeme to feed neuer so eagerly seeing it may as well be a disease as the goodnesse of our stomakes if we take no care afterwards to ruminate and meditate vpon it Neither hath it onely the necessity of food but also of Physicke for the preseruing and well ordering of our spirituall liues And if we would but duly consider how full our hearts and inward parts are of noysome lusts and the corrupt and glutinous humours of vice and sinne how false and fickle how slippery and wandring how soone weary of good things and how ready and prone to all euill we would easily conclude that it were more then necessary that besides our ordinary diet we should sometimes vse this wholesome Physicke which is most effectuall to purge out all these corruptions and to preuent and cure these spirituall diseases and to set purposely some time apart for this holy exercise that we may keepe our hearts in good order and auoyd the mischiefes which these corrupt humours of sinne will bring vpon our soules if we suffer them to lye still lurking in vs and take no care to be purged of them Finally this exercise of Meditation hath in it the necessity not onely of sustentation but also of defence as it is a notable meanes to spie out the wiles and subtilties of our spirituall enemies to discouer their might and our wants and weakenesses and to fit vnto vs the spirituall armour without which wee cannot stand in the day of battell and consequently the neglect thereof a ready way to lay vs open to all danger by denying one of our best helpes and giuing opportunity to our enemies of all aduantages CAP. XVI Containing answeres vnto diuers obiections made against this exercise of Meditation §. Sect. 1 The obiection of difficulty acknowledged and answered ANd thus I haue spoken more largely of the profit necessity of this holy exercise then some perhaps will think either necessary or profitable because I well knew how auerse backward our corrupt nature is vnto it In which regard we no more need to be instructed in the knowledge of it how we may doe it aright then strong motiues inducements to inforce the practice of that we know For when our iudgmēts are inlightened in the right vse of this exercise we are still ready to frame excuses to blind and delude our reason and to stop the cry of our consciences when they accuse vs for the neglect of so necessary a duty and euen when wee are ready to goe about it our sloth and security pretendeth such necessary impediments and casteth such stumbling blockes in our way that wee are discouraged from proceeding in it As first we are ready to alleadge that it is a matter of great difficulty for vs that are in the world to sequester our mindes wholly from worldly things that they may be wholly taken vp with those which are spirituall and heauenly and are so farre out of the reach of our naturall abilities And surely it cannot be denied but that this duty as all other things excellent is hardly atchieued for being but children in knowledge and weakelings in grace it is no more easie to attend any serious exercises profitable for our soules health then it is for boyes to banish out of their mindes childish vanities and to apply themselues wholly to their studies that they may get learning and become good schollers But this must not make vs to neglect this exercise but considering how excellent profitable and necessary it is we must be so much the more earnest in our resolutions and diligent in our indeuours to set our selues seriously about it by how much it appeareth to be of greater difficulty To which purpose let vs know that as children finde most discouragements and greatest difficultie in attaining to learning in their first entrance but afterwards when they are come to some proficiency finde it more easie and tasting the sweetnesse of it goe on in their studies with cheerefulnesse and delight so the greatest difficulty is in the first beginnings of this holy exercise seeing vse and practice will make it easie and familiar and the sweetnesse which we shall find in it to our spirituall taste and the fruit and benefit which we shall reape by it richly recompencing all our labour will take away all tediousnesse and make vs to performe it with all cheerefulnesse And as those which haue beene trained vp in the delightfull studies of Poetry Philosophy and History in the Vniuersities can hardly apply themselues to the study of the Law yet doe at the first bend and euen inforce their minds to it being incouraged with golden hopes and afterwards comming to practice proceed with delight when they become sensible of the gaine so our mindes hauing beene inured to wander about earthly things which are most pleasing to our carnall appetite can hardly apply themselues to spirituall and heauenly Meditations which are harsh and vnpleasant to our corrupt nature but euen then we must with an holy violence bend our minds vnto them being incouraged with our more then golden hopes and then without doubt when we haue made some good proceedings in our spirituall practice the sensible sweetnesse which we shall rellish in it and the manifold benefits and plentifull fruits which wee shall reape by this exercise will incourage vs to proceed in it with much comfort and delight §. Sect. 2 The obiection of naturall want and weakenesses in performing this exercise answered Secondly we are apt to pretend our naturall weakenesse and imbecillity to performe so high and hard a duty as the ignorance of our mindes the auersenesse of our hearts the coldnesse of our zeale deuotion and such like But these wants and inabilities should not discourage vs from this exercise but mooue vs to vse it so much the rather because it is a chiefe meanes ordained of God to increase our strength and to bring vs to more perfection We doe not because we are weake and sickly in our bodies abstaine altogether from food and Physicke but the rather vse them that we may recouer our health and strength Yea when our appetite is small we force our selues that by eating a little at once we may get a stomake We doe not shut the windowes because the house is darke and wee dim-sighted but are ready the sooner to open them to let in the light of
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
it in our memories which are not the mayne things intended in it but as helpes and meanes conduce vnto them For the principall ends at which wee are to ayme is that wee may heereby more and more incline our wills and worke our hearts and affections to the chusing imbracing and louing of that good and the refusing shunning and abhorring of that euill which they come to know more cleerely by this discourse of the vnderstanding and that we may make good vse of all we know in the whole course of our liues Notwithstanding because our wills and affections are but blind faculties which of themselues cannot tell rightly what to chuse or refuse affect or dislike therefore the vnderstanding faculty which is the eye of the soule and the chiefe Captaine and Leader of all her forces must alwayes accompany them for their direction in this exercise of Meditation So one saith that there is a two-fold accesse or progresse of contemplation Bern. in Cantic Serm. 46. the one in the vnderstanding the other in the affection the one yeelding light the other heate the one in acquisition of matter the other in deuotion Of which two the vnderstanding is to haue the precedencie in this exercise that the will heart and affections may worke by it light being led and guided mooued and excited by it to chuse or refuse loue or loath that which it propoundeth vnto them either good or euill But yet the chief part of our time strength is not to be spent in the discourse of the vnderstanding theory and speculation but hauing attained hereby to some knowledge of the point in hand we are chiefly to labour that wee may work it vpon our hearts affections for the increasing of their holines the inflaming of our loue stirring vp of our deuotion and the strengthening and inabling of vs to make vse of that we know in the practice of it in our liues In which regard we are to stint shorten the discourse of our vnderstanding that our wills hearts and affections may haue more liberty conueniencie to attaine vnto their maine ends To which purpose we must consider that in this exercise wee principally seeke after goodnesse which is the obiect of the will rather then truth which is the obiect of the vnderstanding and to be made more holy rather then more learned vnto which we cannot attaine by the bare discourse of the vnderstanding seeing simple knowledge of good and euill doth not make a man better or worse but the willing and affecting good things and the nilling and hating of the contrary Secondly if wee doe not limit and abridge the discourse of our reason it will carry vs too farre in our curious disquisition after knowledge wherein we naturally delight as the lamentable experience of our first parents hath too plainely taught vs and the more of that time destinated to this exercise is spent and taken vp by intellectuall discourse the lesse remaineth for our chiefest businesse which is to be effected by our will and affections Thirdly seeing both our Spirits and also all the powers of our soules are but finite and feeble therefore the more we spend them in theory and speculation the lesse ability they will haue in the exercise of our loue and deuotion euen as the water which issueth from a fountaine must needs run with lesse force when as it is diuided into diuers streames Finally ieiune and barren contemplation doth little or nothing nourish the soule seeing it is not the food it selfe whereby it is cheered but onely a meanes whereby it is prepared and as the preparation it selfe of our food doth not nourish the body but the feeding vpon disgestion and application of it vnto euery seuerall part so neither doth the discourse of the vnderstanding and inuention of matter nourish the soule in any sauing graces seeing it is not the proper nourishment it selfe but onely the meanes to prepare it which being receiued by the will and disgested and applyed by the heart and affections doth turne to our spirituall nourishment inflaming vs inwardly with the loue of God zeale and deuotion and working in vs the true feare of God affiance hope patience humility hatred of sinne contempt of the world and all other vertues and sauing graces And therefore contenting our selues with the simple and plaine vnderstanding of the matter whereon we meditate and not spending our time in any nice curious disquisition let vs imploy the most part of our time and paines in working thereby our wills hearts and affections to more purity and holinesse which is the mayne end of this exercise vnto which if we attaine not all our labour is spent in vaine and will bring vnto vs no spirituall profit For as those Artificers and Inginers who spend the most of their time in new inuentions and curious deuices and when they haue found them out there leaue them and betake themselues to a new search no further vsing the old for the raysing thereby some profit of their inuention are ranked in the number of noted beggers and being richest in skill are aboue all others poorest in estate whereas others who draw all they know into vse and exercise their skil though but plaine and small in their painfull and diligent labours that thereby they may daily adde something to their state doe proue rich men and of farre more worth and credit then those exquisite and curious Artisans so is it in this case those who are most intent vnto curious speculations and exceed all others in scholasticall knowledge and ieiune contemplations prouing for the most part meere beggers in the sanctity of the heart and affections and in the power and practice of deuotion and godlinesse §. Sect. 2 That we must finde out a fit theame and then discourse vpon it according to the rules of reason Now the right course of proceeding in our meditations in respect of our vnderstandings is first that being assisted with iudgement they doe by some disquisition and discourse finde and picke out of the generall stocke some fit and profitable theame wherupon we may spend our paines and time allotted to this present exercise And when they haue pitched vpon it they are in the next place to distinguish and cleere it from all other things that are of like name but of a different nature or hold some similitude and agreement in the generall matter but are diuers and distinct in their speciall formes The which distinction in our knowledge or betweene things knowne is the mother of cleere vnderstanding and sound iudgement and inableth vs with much perspicuity to proceed in our discourse And when we haue gone thus farre wee must then imploy our vnderstanding to finde out some fit definition or description of the theame or matter whereon we meditate about which wee need not to be curious striuing to reach vnto the strict rules of art but onely to make our conceit in some sort capable of it and to
duties which they command and committing the sinnes which they forbid Whereof I shall not need heere to set downe the particulars according to which triall is to bee made seeing I haue done it already in the former part of this Treatise vnto which I referre the Reader who desireth to make vse of it for this purpose Only let vs know that the Law of God being a most perfect abstract of his will doth containe in it all vertues which he commandeth and vices which he forbiddeth and though it be briefe in words yet as Dauid saith it is in the sense and meaning exceeding Psal 119. 96. large And therefore when we goe to examine our selues according vnto it we must not looke so much to the bare words of euery Commandement as to their sense being inlarged according to the rules of extention which are grounded vpon the Scriptures and euen vpon reason and common equity As first where any vice or sinne is forbidden there the contrary vertue or duty is commanded and contrariwise Secondly where one particular vice is forbidden or duty commanded there all vices or duties of the same nature and kinde are forbidden or commanded as our Sauiour hath taught vs in his exposition of the Law Thirdly Mat. 5. 21 22 the Law being perfect doth require perfect obedience of the whole man and euery part inward and outward soule and body so also whole obedience vnto all and euery Commandement for hee that breaketh one of Iam. 2. 10. them is guilty of all and not onely that our obedience bee whole and totall in respect of the parts but also in respect of degrees that it bee in that perfection which this perfect Law requireth Fourthly the Law being spirituall and hauing a spirituall sense and power doth binde not Rom. 7. 14. onely the outward man to externall obedience but also the soule and secret thoughts the heart and conscience Yea the first and last Commandements haue a large extent aboue all the rest reaching euen to our thoughts and first motions which haue not the consent of will ioyned with them Fifthly where any vertue or vice is commanded or forbidden there also all the meanes and occasions are commanded or forbidden Sixthly where any duty is commanded or vice forbidden there also the signes of them both are also inioyned or prohibited for wee must haue a good conscience both before God and also before men and auoyd not Act. 24. 16. onely the euill it selfe but also all appearance of it And lastly the common rule of charity binding vs to loue our neighbours as our selues and that God may be glorified in their obedience as well as our owne the Law of God requireth that wee should not onely obserue all that is contriued Psal 119. 139. in it our selues but also prouide as much as in vs lyeth that it bee likewise obserued by our neighbours yea euen by our enemies §. Sect. 5 How we must aggrauate our sins in respect of circumstances And if by helpe of these rules we inlarge the Law of God according to the true sense and meaning of it and examine our selues answerably in all the duties which it commandeth and all the vices and sinnes which it forbiddeth we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them vnto which when we haue in some measure attained we must then further examine our selues how often and innumerable times we haue reiterated and multiplyed the same sinnes against euery of Gods Commandements in thought word and deed And then wee shall plainely see that our sinnes in number exceed the haires of our head and the starres of heauen Which when we haue done we must in the next place consider how haynous they haue many of them beene in respect of their quality and degree Where we are carefully to take heed that we doe not as corrupt nature pride and selfe-loue perswade the most excuse minse and extenuate our sinnes but that wee looke vpon them in their naturall vglinesse and outragiousnesse and aggrauate them by all their circumstances of persons manner time place and the meanes which God hath giuen vs to preserue vs from committing them or of raising vs out of them by repentance As that wee haue thus and thus sinned not onely when wee were the vassals of Satan vncalled and vnregenerate with full consent of will and with all delight and cheerefulnesse but since wee were called regenerate and inlightened by Gods Spirit and since we haue giuen our names to Christ and professed our selues to be his seruants we haue oftentimes done seruice vnto Satan his arch-enemy by committing many sinnes not onely through frailty and infirmity either through ignorance or because we were taken vpon the sudden and at vnawares but oftentimes wittingly and willingly against knowledge and conscience yea sometime wilfully being transported with the violence of our carnall lusts and passions and as it were with an high hand against God That we haue thus sinned not onely in secret committing that wickednesse in Gods presence which wee would haue forborne in the presence of a mortall man but also openly and scandalously to the dishonour of God and slander of our profession That wee haue not seldome falne into these sinnes but often and many times yea euen after that we haue repented of them and haue resolued vowed and promised that we would leaue and forsake them That we haue committed these sinnes not against an enemy a stranger or one of meane condition like vnto our selues but against God omnipotent in power and glorious in Maiesty and vnto vs so infinite in grace and mercy that with all other blessings which we inioy or hope for he hath giuen the Sonne of his loue vnto vs and for vs that he might by his death worke that great worke of our Redemption and giue vnto vs life and happinesse who were the slaues of Satan dead in our sinnes enemies to God and our owne good and the children of wrath as well as others That we haue not by strong inducements beene drawne to offend so great and gracious a God but for meere trifles and the contemptible wages of worldly vanities That wee haue committed these sinnes being the members of Iesus Christ our Head and so as much as in vs did lie haue defiled him with the taint of our sinnes and drawne him as much as we could into communion with vs in our wickednesse that shed his precious blood to purge and purifie vs that we might be holy and without all blemish of sinfull pollution That we haue by our sinnes grieued the good Spirit in vs vexing him who is our Comforter by quenching his good motions and obeying the suggestions of Satan and the lusts of our sinfull flesh That we haue thus sinned and hauing falne haue lien in our sinnes without repentance notwithstanding the plentifull meanes which God hath granted of grace and sanctification As the
we euer so much desire of the wholesomest food though we know it to be so as when wee haue by experience found that it is pleasing to our owne taste and affoording vnto vs good nourishment hath been a notable meanes to preserue our health and increase our strength And thus also it is in spirituall things Though we see the danger of our corruption with the manifold euils which doe accompany them and thereby are made carefull in some degree to auoyd them yet we may be ouertaken and with the violence of our lusts and passions be drawne to fall into them but if by experience we haue felt the smart of them how their poyson hath wrought in our hearts infeebled our graces as it were the vitall spirits and weakened and disabled vs vnto all good duties wee will euer afterwards mortally hate them and more carefully shunne them then in former times And contrariwise though we know and beleeue that such graces and duties are excellent and therefore to be loued and imbraced of vs yet shall wee neuer doe it vvith that ardency of affection as vvhen vvee haue tasted the svveetnesse of them in themselues and the manifold comforts and singular benefits vvhich doe accompany them as peace vvith God and peace of conscience assurance of Gods loue and our ovvne saluation invvard refreshment and ioy in the holy Ghost and such other blessings of like nature All vvhich considerations should povverfully persvvade vs not to content our selues with the knowledge of Christianity but to labour after the feeling and experience the vse and practice of what wee know which will be a singular helpe to further vs in all the duties of a godly life CAP. XXVII Wherein is shewed that prayer is a singular meanes of a godly life §. Sect. 1 That nothing more then prayer maketh vs godly and religious HItherto we haue spoken of those priuate meanes of a godly life which are to be vsed by our selues alone and now it remaineth that we intreat of those which wee are to vse both by our selues and also together with others The first whereof is prayer the which we haue before handled in the chiefe parts and poynts thereof onely here we are to shew that it is a powerfull and effectuall meanes whereby we are furthered in all the duties of a godly life To which purpose let vs know that nothing can be more auaileable to this end seeing there is not any thing which maketh vs more godly and religious more like vnto God and partakers of the diuine nature then this daily communion and intercourse which wee haue with him For as friendship familiarity and neere society ariseth amongst men out of similitude of natures and manners and contrariwise likenesse of manners and conditions groweth by degrees out of friendly acquaintance and common conuersing one with another so that if wee vsually keepe company and entertaine conference with wicked men wee are made wicked like them by their society and corrupt communication which poysoneth our manners but if we delight to conuerse and talke with those which are godly and religious wee increase thereby in godlinesse and piety so much more if wee often haue this communion and conference with God by prayer who is infinitely good in himselfe and the Authour and Fountaine of all goodnesse which is in the creatures wee shall daily increase in all piety and holinesse and by conuersing with him like Moses shine in his light whereas the further wee withdraw our selues from this Fountaine of light and heate goodnesse and perfection the more frozen shall we be in the dregs of our sins the more stony-hearted and muddy-minded and vtterly vnlike the diuine nature Prayer saith one causeth maruellous effectually an holy life and worthily fit for Gods Piam vitam ac Dei cultu dignam miris modis oratio conciliat conciliatam auget ac ceu thesaurum recondit in animis c. Chrys lib. de orando Deum Tom. 5. seruice and what it causeth it increaseth and like a treasure layeth it vp in our mindes For if a man indeuoureth to doe any thing appertaining to a godly life prayer being his guide and preparing the way hee is sure to finde a commdious and easie passage c. It is a signe of madnesse not to be perswaded that it is the very death of the soule if wee doe not often prostrate our selues at Gods feet who is the Authour of life For as our body seuered from the soule is but a dead carcase so the soule is dead and miserable if it approch not often vnto God by prayer And this the common experience of all times hath plainly proued seeing those who with Dauid haue been most exercised in this religious duty haue been also most holy and men according to Gods heart those who haue neglected it most prophane and such as haue vtterly contemned it no better then wicked Atheists God esteeming it all alike not to haue him at all and not to call vpon him And therefore the Psalmist describeth the Atheisticall foole that saith in his heart There is no God by this outward Psal 14. 1 2 4. marke that he neuer calls vpon his Name for if he acknowledged a God that were able to helpe him he would sue vnto him when he needed his helpe §. Sect. 2 That prayer is the meanes of obtaining all Gods gifts and graces Secondly heereby it appeareth that prayer is a most excellent and necessary helpe vnto a godly life in that we are able to doe nothing without Gen. 6. 5. 2. Cor. 3. 5. Phil. 2. 13. it but are inabled by it to doe in some measure whatsoeuer good thing we can desire For of our selues we are weake and impotent vnto all duties and all the imaginations of our hearts being continually euill wee are not able to thinke a good thought or to entertaine a holy desire but it is the Lord onely who beginneth continueth and perfecteth his worke of grace and sanctification in vs and inableth vs to returne vnto him those workes of holinesse and righteousnesse which in respect of ability to performe Phil. 1. 6. them we haue first receiued from him So that if wee tender vnto him any good duty we may say with Dauid Of thine owne haue wee offered 1. Chro. 29. 14. vnto thee Now the meanes which God hath ordained and sanctified for the obtaining of any grace or helpe at his hand whereby wee may bee strengthened vnto all duties of his seruice is feruent and earnest prayer Mat. 7. 7. Joh. 16. 23. which he hath appointed to be the hand of the soule to receiue from him all gifts of grace and goodnesse And though like a bountifull Prince he offereth liberally vnto vs whatsoeuer we can lawfully desire yet he will not deliuer his rich gifts to those who hold their hand in their bosome and will not vouchsafe to put it foorth that it may receiue them We are dry and empty cisternes who haue
2. Tim. 3. 15. 2 Iohn ver 1 4. our learning that we through patience and comfort of the Scriptures might haue hope The Apostle Iohn likewise writing to children young and old men plainely implyeth that no age is exempted but euen little children must reade that they may be seasoned with the knowledge of Gods truth from their tender age like young Timothy and the children of the elect Lady and so being trayned vp in the way which they should chuse when they are old they will not depart from it and hauing this sound foundation of knowledge layd they may haue the building of faith and piety more easily erected and set vp in them And young men also must reade the Scriptures that being armed with this sword of the Spirit they may be the better enabled to resist the tentations of the diuell the world and their own flesh which in that age are most strong and violent Finally old men after they haue gotten much knowledge must still diligently studie the Scriptures that they may be the better confirmed and settled in the things which they know recall those things to memory which that age otherwise is apt to forget and that hauing knowne God and his Christ from the beginning not onely by reading and hearing but by much experience they may be refreshing and renewing this knowledge be the better able to walke themselues in this cleare light and guide and direct others also by their fatherly instructions in the right way that they should chuse But yet in a more speciall manner this dutie of reading the Law and Word of Deut. 17. 18 19 Iosh 1. 8. God is pressed vpon Princes and Gouernours that being inlightened with the knowledge of Gods will and truth they may themselues yeeld obedience vnto it seeing hereby they shall not onely saue their owne soules but also bee a meanes of the saluation of many others their liues and actions being exemplarie and powerfull to draw those which are vnder them to follow and imitate them in that which is either good or euill And also that hauing this light to guide them they may administer righteous iudgement and gouerne the people committed to their charge in the feare of the Lord establishing amongst them Gods true Religion and maintaining in all their dominions iustice and truth But aboue all others the Ministers of Gods Word are religiously bound to exercise themselues diligently in reading the Scriptures seeing they must not onely haue skill to direct themselues and their owne families but to instruct all others committed to their charge in the Word and will of God for the Priests lips Mal. 2. 7. must preserue knowledge and the people must seeke the Law at their mouth for he is the messenger of the Lord of hosts And he principally more then ordinary Christians must giue attendance to reading exhortation and doctrine 1. Tim. 4. 13 16. and continue in them because in so doing he shal both saue himselfe and those that heare him §. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures The second generall point to be considered is the subiect matter of our reading of which wee must make good choyce seeing it were much better not to reade at all then to spend our time in perusing such bookes as are prophane teaching nothing but vanitie and lyes wantonnesse ribaldry and contempt both of Religion common honesty in which number are books of scurrilous iests plaies and Machiauellian policie For as we say in the prouerbe Where God hath his Church there the diuell hath his chappell and apishly imitating the diuine Maiesty that he may blinde his followers get from them the like glory and especially that he may disgrace Gods holy ordinances as God hath his Sacraments Ceremonies so he will haue his to seale vp to his vassals their more assured condemnation And as God hath his bookes of holy Scriptures contayning his will and Lawes for the sanctifying and gouerning of his people so the deuill will haue scribes inspired with his will to set forth bookes of hellish impieties and damnable policies for the corrupting of mens iudgements the poisoning of their hearts and manners and the trayning vp and gouerning of his subiects in all sinne and wickednesse And therefore all those who desire to please God in the duties of a godly life must with as much care flee such bookes as Mariners doe the rockes and sands and as they professe themselues Gods seruants so they must make choyce of such bookes as will better their knowledge and practice in his Lawes as they professe themselues of the Christian Religion so they must read and studie such bookes as being religious will further them in Christianity and enable them to performe vnto God more diligent and faithfull seruice In which respect the Booke of holy Scriptures contained in the Old and New Testament is to be preferred aboue all others seeing it is the foundation and ground of them all which hauing God for it Author is of infallible truth and is to be beleeued in its owne sole authority and needeth not the confirmation of reason or any humane testimony but shineth like the Sunne in it owne light Whereas all writings of men who are subiect to errours are onely so far foorth to be beleeued and imbraced as they are consonant and agreeable with it For all men are lyers and through their ignorance subiect to errors apt to deceiue and to be deceiued and therefore are no further to be credited then as their sayings and works are approoued by the Canon and rule of Gods infallible truth Besides that the Word of God is of more maiesty power efficacie then any mortall mans and his more immediate ordinance which being more effectually assisted and wrought into our mindes and hearts by his holy Spirit is of greater efficacie for the inlightening of our vnderstandings the mollifying of our hearts the strengthening of our Faith and sanctifying of our affections then all other writings without it And this Dauid found by experience professing that by studying and meditating in the Booke and Law of God he became wiser then the Ancients and of more vnderstanding then his teachers Psal 119. 9◠100. §. Sect. 3 Their obiection answered who pretend the obscurity of the Scriptures Neither let any man pretend that the Scriptures are of such difficulty and so hard to be vnderstood that priuate men must not presume to Psal 19. 7 8. Pro. 1. 4. read them seeing they haue plainely taught vs that the Law of the Lord inlighteneth the eyes and maketh wise the simple And wise Salomon telleth vs that this was one chiefe end of his penning that portion of holy Scripture that he might giue subtilty that is more then common knowledge to the simple and to the young man knowledge and discretion So that though the Scriptures finde men simple and ignorant yet they doe not leaue them so seeing they
at the Day of Iudgement If wee haue beene faithfull and diligent in our Masters seruice wee shall haue nothing to doe then but to receiue with ioy our reward and wages If wee walke not after the flesh but after Rom. 8. 1. the Spirit wee are in Iesus Christ and there is no condemnation due vnto vs for hee was condemned that wee might bee acquitted and suffered the punishment of our sinnes that Gods Iustice being satisfied and wrath appeased wee might bee freed from hell and death If wee bee partakers of the first Resurrection from the death Apoc. 20. 6. of sinne to the life of righteousnesse the second death shall haue no power ouer vs. Now what stronger motiues can there bee vnto a godly life then to bee thereby assured of deliuerance from these greatest euils For how terrible a thing is it to fall into the hands Heb. 10. 31. of the euer-liuing God and to bee called to account before his Iudgement Seate who searcheth the heart and reines and will call vs to a reckoning for euery idle word Whose iustice is so perfect and his examination so strict that though wee were as Matth. 12. 33. iust as Iob yet wee should not bee able to answere one of a thousand Iob 9. 2 3. Though wee were as holy as Dauid yet had wee neede to pray with him Enter not into Iudgement with thy Seruant O Lord for Psal 143. 2. in thy sight shall no man liuing bee iustified How fearefull and intolerable endlesse and easelesse are those hellish torments which they must indure who are not in this life acquitted from them And consequently how inestimable is this benefit and worthy to bee valued more then ten thousand worlds to bee fully assured that wee haue through Christ escaped this seuere Iudgement hellish condemnation and euerlasting torments with the deuill and his angels which assurance wee can no otherwise attaine vnto then by seruing God in the duties of a godly life and bringing forth the fruits of our faith in repentance and new obedience But I shall not neede to presse these points any further although much more might bee said of them as being most effectuall motiues to perswade vs to flee all sinne and to practise all Christian duties in the whole course of our liues seeing they are much beaten vpon and largely handled by many others there beeing scarce any that omit them who write of and perswade vnto Christian resolution CAP. XLII Other reasons taken from those singular priuiledges which are peculiar vnto those who serue God in the duties of a godly life §. Sect. 1 The first priuiledge is that the image of God is repayred in vs. ANd so much concerning the priuatiue benefits which accompany a godly life The positiue benefits which we receiue by it are manifold For first hereby the image of God is repayred in vs and wee are made like vnto him seeing this image chiefely consisteth in wisedome holinesse and righteousnesse whereby knowing God and his will we are transformed in all holy obedience vnto it So the Apostle saith that we haue put on the New man which is renued in knowledge after the image Col. 3. 10. of him that created vs. And exhorteth vs to bee renewed in the Spirit of Ephe. 4. 23 24. our mindes and to put on the new man which after God is created in righteousnesse and true holinesse So that if we be renewed in wisedome and knowledge in holinesse and righteousnesse we shall become like vnto God hauing his image through Christ renewed in vs after which wee were created but had it defaced in vs by the fall of Adam And this argument the Scriptures doe often vse to perswade vs vnto an holy and righteous life So the Lord himselfe presseth this reason to his people For I am the Lord your God ye shall therefore sanctifie your selues and Leuit. 11. 44. Leuit. 19. 2. 20. 7. yee shall bee holy for I am holy And againe Yee shall sanctifie your selues and be ye holy for I am the Lord your God And our Sauiour Christ exhorteth vs to bee therefore perfect that as children of our heauenly Father Matth. 5. 45 48 wee may resemble him in perfection So the Apostle would haue vs to approue our selues to be the sonnes of God by being blamelesse harmelesse Phil. 2 15. without rebuke in the midst of a crooked peruerse nation And the Apostle Iohn teacheth vs how we may approue our selues to haue fellowship 1. Iohn 1. 6 7. with God namely by walking in the light as he is in the light And Eph. 5. 1. finally the Apostle Peter perswadeth vs to an holy life by the same reason As he that hath called you is holy so bee yee holy in all manner of 1. Pet. 1. 15 16. conuersation because it is written Be ye holy for I am holy Neither in truth can any thing bee more effectuall to perswade vs to an holy life then this argument if it bee well waighed For the neerer wee come to this most absolute and perfect patterne the more we shall bee restored to that state of excellency and perfection in which we were created the more wee resemble him who is the chiefe Goodnesse and blessednesse the more wee shall exceede in goodnesse and glory in holinesse and happinesse the which alwaies accompany one another The more like we are vnto God the more communion we shall haue with him the more hee will loue vs and delight in vs as a Father ordinarily best loueth that childe that most resembleth him in fauour and nature though oftentimes out of meere selfe-loue because hee seemeth to liue in him and not for any excellencie that is in those parts and qualities which hee loueth in him And if generally likenesse causeth loue when there is no worth in the thing beloued how much more will God infinitely loue vs when as by our likenesse we shall be made most louely and that for his owne sake with a pure and perfect loue because his Image is stamped in vs and he after a sort liueth in vs and we in him his holinesse and righteousnesse being manifested in our godly life and conuersation §. Sect. 2 The second priuiledge is that by a godly life we haue title interest in all Gods promises and first of temporall blessings Secondly by a godly life wee haue interest vnto all Gods promises whereby he hath assured vs of all his blessings and benefits both temporall 1. Tim. 4. 8. Psal 34. 9 10. Psal 84. 11. 2. Pet. 1. 3 4. and eternall according to that of the Apostle Godlinesse is profitable vnto all things hauing the promise of the life that now is and that which is to come So the Psalmist saith that they which seeke and feare the Lord shall not want any good thing For the Lord God is a sunne and shield he will giue grace and glory and no good thing will hee
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
may be reclaimed from going on still in this erroneous and tedious course and that others may not be discouraged by their example from resoluing to lead a godly life let vs know that there is no ioy comparable vnto that which is or ought to be in Christians that desire to serue and please God in their holy conuersation For if as Bernard hath Oblatus siquidem Isaac sanctificatus est non mactatus Non Isaac sed aries morietur non peribit tibi laetitia sed contumacia c. Bernard sermo de verbis Petri Ecce nos reliquimus omnia excellently obserued wee can be content with Abraham in faith and obedience towards God to offer and sacrifice our Isaac First our laughter and ioy it shall onely be sanctified but not slaughtred and killed Thy Isaac shall not die nor thy mirth perish but the Ram only that is the peruersnesse and prophanenesse of thy pleasure and ioy which endeth alwayes in griefe and anxiety Isaac thy ioy shall not die as thou supposest but shall surely liue onely it shall be lifted aloft vpon the Altar and vpon the wood that thy ioy may be holy and heauenly sublime and lofty not in the flesh and things beneath but in spirituall things in the crosse of Christ those high and holy priuiledges which we haue through him For howsoeuer Christians in their first conuersion and humiliation chiefely act the part of sorrow heauines in the sight and sense of their manifold and haynous sinnes and shead teares of bitter griefe looking vpon him whom they haue pierced yet being Zach. 12. 10. Rom. 5. 1 3. iustified by faith hauing peace with God in assurance of his mercy and remission of their sins they triumph with ioy euen in their afflictions and tribulations and though they sow in teares yet they reape in ioy though they haue a dropping and sorrowfull seed-time yet their haruest which yeeldeth vnto them a fruitfull crop of sauing graces which yet are but the first fruits of their succeeding ioy and heauenly happines is full of mirth gladnes So that with Dauid they reioyce Psal 4. 7. more in the bright beames of Gods gracious countenance shining vpon them then worldlings doe or can doe when their corne and wine is increased And though they be in respect of their afflicted estate As sorrowfull yet they are alwaies reioycing as the Apostle speaketh because 2. Cor. 6. 10. they know that all things euen crosses and calamities themselues worke together for their good The which will more manifestly appeare if we a little further consider the testimonies and examples of holy Scripture For the Psalmist telleth vs that the voyce of reioycing and Psal 118. 15. saluation is in the Tabernacles of the righteous And Salomon speaking of Wisdome which consisteth in the sauing knowledge of God and his truth and the practice of it in all holy and religious duties saith that her wayes are wayes of pleasantnesse and all her paths are peace So Dauid saith Pro. 3. 17. of the Church and children of God the liuely members of it That Psal 36. 8. they should be abundantly satisfied with the fatnesse of his house and that he would make them drinke of the riuers of his pleasure Our Sauiour also promiseth vnto the Disciples and in them to all the faithfull that he Iob. 16. 22. would giue them such a permanent ioy as no man should be able to take it from them And finally the Apostle setteth it downe not as a common gift but as a speciall fruit of the Spirit not drooping sorrow and disconsolate heauinesse but ioy and peace And this also appeareth Gal. 5. 22. by the examples of the holy men of God recorded in the Scriptures Thus Dauid saith My soule shall bee ioyfull in the Lord it shall reioyce Psal 35. 9. in his saluation Neither did he onely thus reioyce in the testimonies of Gods fauour and conquest of his enemies but also in his obedience and keeping of Gods Law I haue reioyced in the way of thy Psal 119. 14 16. testimonies as much as in all riches I will delight my selfe in thy Statutes I will not forget thy Word And againe I delight to doe thy will O my God Psal 40. 8. yea thy Law is within mine heart Thus the Apostles reioyced euen in Act. 5. 41. their persecutions because they were thought worthy to suffer for Christs sake and Paul and Silas when as their backes were torne Act. 16. with sore stripes and their feete locked in the Stockes Thus the Apostle found matter enough to glorie in through Iesus Christ in things Rom. 15. 17. pertayning to God And tasted such vnspeakeable ioy in the knowledge of Christ and him crucified that he disclaymeth all other Gal. 6. 14. ioy And else-where he professeth that he had no scant measure of this sweet delight but that he was filled with comfort and was exceeding 2. Cor. 7. 4. ioyfull euen in all his tribulations Neither is this ioy whereof I speake in which the Christian exceedeth all other men sensuall and carnall in the pleasures of sinne and the fruition of earthly vanities not in rioting and reuelling in swilling and drinking dicing and carding vaine dalliance and good fellowship chambring and wantonnesse for such Eccles 2 1 2. pleasure he accounteth vanity and such mirth madnesse and chuseth rather to goe into the house of mourning then into the house of such feasting reioycing because such ioy laughter is but short and momentany like the crackling of thornes vnder a pot and alwaies endeth in Eccles 7. 2 6. sorrow and anxiety It is not in mad mirth and in sinfull and vnlawfull delights for Christian charity reioyceth not in iniquity but reioyceth in the 1. Cor. 13. 6. truth and this ioy is alwayes ioyned with righteousnes and the peace of a Rom. 14. 17. good conscience in which the Kingdome of God consisteth For being subiects of Christs Kingdome such as it is such also is their ioy but his Kingdome is not of this world but spirituall heauenly and therefore their ioy and reioycing is likewise of the same nature And howsoeuer Gods children may and ought to reioyce euen in his temporary blessings as they are testimonies of their heauenly Fathers loue and also in honest sports and recreations of which I haue before spoken wherby they are fitted for higher duties as musicke shooting hunting hawking and such like those cautions before set downe being duely obserued yea howsoeuer in these respects they haue greater more iust cause of ioy and reioycing then any worldling because these are but vsurpers who haue a fearefull account to make of their intrusion whereas the other haue their right restored vnto them by Iesus Christ yet these are not the chiefe ioyes which they rest vpon as being in cōparison dull and heartlesse cold and comfortlesse only they vse them for the
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
vpon Gods power and all-sufficiency goodnesse promises and prouidence they begin to depend vpon their owne strength and to put confidence in their owne graces and gifts as though they were sufficient to preserue them in all good and defend them from all euill And hereupon they grow secure presuming that they haue a staffe of strength in their owne hands which is able to support them from falling into sinne to beate backe the violence of any tentation to protect them against all enemies and so to assist them in all their good indeauours that they shall be able to hold out without faynting in the wayes of Righteousnesse which moueth the Lord oftentimes to withdraw his grace and assistance from them to leade them into tentation and giue them ouer to their owne strength the which fayling them when they most relye vpon it so as they fearefully fall into grieuous sinnes they learne by lamentable experience to giue all glorie vnto God by whose strength alone they stand and in all humilitie to acknowledge their owne frailtie to cast away all-selfe-confidence and presumption of their owne strength and to build their securitie on a surer foundation euen Gods power promises and prouidence which will neuer fayle Austine speaketh well to this purpose God saith he sometime taketh Deserit aliquando Deus vnde superbis vt scias non tuum sed eius esse discas superbus non esse De Natur. Grat. cap. 28 c. 7. c. 743. from thee that whereof thou art proud that so knowing that it is not thine but his thou mayest learne not to bee lifted vp with pride An example whereof we haue in the Apostle Peter who through spirituall pride ouer-weening his owne abilities and resting securely vpon the strength of his owne courage and resolution and on the great measure of his loue towards his Master vowed that he would neuer forsake him but would adhere vnto him in all dangers Yea so confident and presumptuous was he that when our Sauiour who better Matth. 26. 33. knew him then he himselfe fore-told his fearefull fall he contradicted Truth it selfe and would not from his Mouth take notice of his frailtie and infirmitie vntill he had found and felt it by his owne experience CHAP. V. Of the differences betweene the carnall securitie of the Vnregenerate and the Regenerate §. 1 That the carnall securitie of the vnregenerate and regenerate are in many things alike WE haue shewed diuers kinds of carnall securitie as they are distinguished by their diuers Subiects and Degrees Now because those who are possessed with these diuers kinds are apt to mistake the one for the other the Regenerate being ready especially in the time of tentation to make their state worse and the Vnregenerate better then it is It is necessary in the next place that we set downe the differences whereby the one may be knowne from the other for the comfort of the godly and humiliation of such as are lifted vp in their owne conceits The which I confesse is a thing hard to doe if we consider the securitie of the Faithfull as it is in them in the highest degree and that which is in the Vnregenerate somewhat abated and weakned with the accusations of conscience and the common motions of Gods restrayning Spirit stirred vp in them at sometimes by the ministerie of the Word and afflictions especially if in this case we iudge according to present sense and feeling For they are for the time both alike destitute of the operations of the spirituall Life of grace and so both alike dead in outward appearance Both alike without the vertue and vigour of the sauing Knowledge Remembrance and consideration of those sauing Attributes which worke in our hearts the true feare of God both taken vp alike with selfe-confidence and drunken with worldly prosperitie Both vsually sinning and abusing Gods Patience and Mercy vnto presumption and deferring of repentance and both alike neglecting yea loathing the meanes of saluation Both neglecting to apply by Faith or misse-applying the Word which they heare preached vnto them and delighting rather in a flattering Ministerie which will soothe them then in a faithfull Ministerie which will reproue and checke them in their euill courses Both abusing as well the Mercies as the Iudgements of God and neither profiting by his benefits nor corrections Both alike negligent in the seruice of God and in obseruing his Commandements or in formalitie and outward shew only Finally both alike senselesse and without all feeling of their miserable estate and so without any desire or indeauour to come out of it because they thinke themselues well and that they haue need of nothing as wee see in the example of the Angell of the Church of Laodicea and of Sardis who had a name that she liued but was dead that is in Apoc. 3. 1 2. 17 18. a deadly swound as appeareth in the Epistle sent by Christ vnto him §. 2 Of the differēces between the carnall securitie of the vnregenerate and that which is in the regenerate in the highest degree But yet howsoeuer in many things they agree notwithstanding in some things they differ For the securitie of a Christian though in the highest degree springeth from the flesh as it is in part mortified and so together with it hath receiued a deadly wound by the Spirit of God of which it shall neuer recouer although like a Man mortally wounded it may for a while performe some actions in as great strength as when it was in perfect health and vigour and like a Candle giue as great a blaze when it is ready to goe out as euer it did before but the securitie of a Worldling is a fruit of the Flesh in its full vigour and as it were the child of his strength and therefore like the Father vigorous and long liued and daily increasing and growing in force and might as it increaseth in age The securitie of a Christian is the fruit of his worst part euen of the old Man and part vnregenerate and so like an old mans child decrepit with age hauing almost quite spent his naturall heate and moysture it is weaker in his constitution and shorter of life though for a while it may seeme in all things to match a child gotten in maturitie of age and full strength but the securitie of a Worldling is the fruit of the whole Man and in his full vigour without any abatement That like Esau is but a Twin in the wound resisted by one that is stronger then he and will preuayle and howsoeuer it hath the prioritie of Birth and Age and for a time may seeme stronger and to carry all before it with force and violence yet it is matched and resisted by the true feare of God which like Iacob in wrastling with it will preuayle and in the end supplant it and get the vpper hand In the Christian euen in the height of his securitie there is the roote of Gods feare
also striue against Gods Spirit and quench the good motions thereof either mouing vs to good or restrayning vs from euill then it is iust with God to giue vs vp vnto our Gen. 6. 3. owne lusts seeing we will needs serue them and not let his spirit alwayes striue with vs to blind our minds and vnderstandings not by putting out our eyes but by with-holding the light of his holy Spirit whereby alone they are illuminated to harden our hearts not by infusion of corruption but leauing them to their owne naturall hardnesse and denying to giue the Oyle of his grace whereby they might be softned and to cause the many wounds which we haue giuen vnto our consciences to take away the sense and feeling of it and so turne vnto a deadly Gangrene or incurable Canker So Augustine saith that Iustissima poena vt qui sciens rectum non facit amiâ—â—at scire quod rectum De lib. Arbit lib. 3. it is a iust punishment from God that hee who knoweth to doe well and doth it not should also be depriued of the knowledge of well-doing Thus when the Gentiles sinned in the highest kind against their consciences and knowing the true God by the light of nature and by reading in the great Booke of the Creatures did not worship him as God but fell into grieuous Idolatrie and committed spiritual Whoredome with all the Creatures the Lord as the Apostle saith that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that recompence Rom. 1. 27. of reward which was due vnto their willfull error gaue them ouer to their owne vaine imaginations to become Fooles to the vncleane lusts of their owne hearts and vile affections and to a reprobate mind to commit sinne with greedinesse and without any sense or feeling So when the Iewes would take no warning neither by Gods Words nor Works but wearied his Prophets with speaking vnto them and himselfe with smiting and correcting them so that he excuseth his neglect of fatherly chastisements because hee found them vnprofitable and bootlesse Wherefore should you be stricken any more seeing yee will reuolt Esa 1. 5. more and more At last as a reward and iust punishment of their impenitency hee giueth them vp to their blindnesse of mind carnall securitie and hardnesse of heart Goe and tell this people heare yee indeed Esa 6. 9 10. but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat and make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed Thus when they liued in vniustice and Zach. 1. 10 11 12. oppression and would shew no mercy nor harken to Gods Prophets calling them to repentance their hearts also became as hard as the Adamant stone And thus the Lord threatneth that hee will bring distresse Zeph. 1. 17. vpon them and make them to walke like blind men without light of comfort or sight of vnderstanding because they had sinned against him And this of all other punishments inflicted in this life is most grieuous and fearfull and therefore with greatest care to bee auoyded For other punishments being sanctified by Gods Spirit to our vse doe open our eyes but this shutteth and maketh them starke blind others make vs to flee vnto God and draw neere vnto him for ease and comfort but this maketh vs to flee further from him as though we needed not his helpe Others bruise our hearts and make them contrite causing them of stone to become flesh but this doth more and more harden them as frost doth the water which it conuerteth into Ice and of flesh maketh them to become stone Other afflictions doe helpe to cure our spirituall sores and to draw out the Core of our corruptions but this makes them to rot and fester by neglecting those holesome salues whereby they should be healed Others refine vs like good mettall in the fiery furnace and like Files doe scowre away our rust but this maketh vs to rust the more and couereth vs ouer with filth and drosse Others make vs crie out vnto God by prayer and more diligent in his Esa 26. 16. seruice this shutteth our mouthes that wee cannot and hardneth our hearts that wee will not call vpon him and maketh vs to neglect all good duties Others correct vs and make vs better this corrupts and Heb. 8. 12. Apoc. 3. 19. 2. Tim. 2. 12. 3. 12. Act. 14. 22. makes vs worse Finally they are the way to Gods Kingdome for we must suffer with Christ before we can raigne in him yea they helpe vs forward in the way of Righteousnesse that leadeth vnto Happinesse and so as the Apostle saith cause vnto vs a farre most excellent and eternall 2. Cor. 4. 17. waight of glorie but this punishment of carnall securitie and hardnesse of heart doth make vs vtterly to neglect this way and thrusteth vs into the broad way that leadeth to destruction CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it §. 1 The first remedie is to auoid ignorance and labour after knowledge BY that which hath beene said in the former Chapter it may manifestly appeare that the sinne of carnall securitie is out of measure sinfull a capitall euill and most dangerous disease of the soule which is more heartily to be abhorred and more carefully to be auoided then the plague leprosie or corporall lethargie But for as much as it is not sufficient that we see the manifold mischiefs of this Spirituall sicknesse and thereby bee mooued to hate it and earnestly to desire to be freed from it vnlesse wee also know by what meanes our desire may be satisfied I will in the next place propound the preseruatiues which may keepe vs from this disease and the medicines which may cure and recouer vs if we be alreadie fallen into it First then if we would be cured of this Spirituall lethargie we must imitate skilfull Physicians who to effect a perfect cure doe labour chiefly to take away the causes of the sickenesse and withall to strengthen and confirme the affected part that being expulsed they may be able to keep them from re-entring Which not being obserued there can be no perfect cure but the Patient will be readie vpon the next distemper of heat cold or misdiet to relapse dangerously into his former disease And if we Ibi maximè oportet obseruare peccatum vbi nasci solet Hieronym would take away these malignant and poisonous streames of carnall securitie it will be to little purpose to lade and emptie them in the current vnlesse we damme and stop vp the Well-head and Fountaine from which the Spring To which end we will propound them in the same order wherein they were formerly handled And first if wee would be freed from carnall securitie wee must labour to
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to
themselues against mee round about The Lord Psal 27. 1 3. is my light and saluation whom shall I feare the strength of my life of whom shall I be afraid Though an host should encampe against mee my heart shall not feare though warre should rise against me in this I will be confident And with the Church God is our refuge and strength a very Psal 46. 1 2. present helpe in trouble therefore will wee not feare though the earth be remooued and though the mountaines be carried into the middest of the sea So in the time not onely of worldly prosperitie when God hedgeth him in on all sides with the pledges of his loue but also of affliction trouble and persecution hee is secure in the assurance of Gods fauour because he knoweth that these are signes of his adoption Rom. 8. 28. and that all things worke together for good to them that loue God to them that are the Called according to his purpose That vers 35. Afflictions Tribulation Distresse Persecution Famine Nakednesse Perill or Sword shall not bee able to separate him from the loue of Christ That they doe not hinder but further him in the way to euerlasting happinesse For by many tribulations we must enter into the Act. 14. 22. Kingdome of God wee must first suffer with Christ that afterwards 2. Tim. 2. 12. wee may raigne with him and these short and momentanie afflictions 2. Cor. 4. 17. shall cause vnto vs a farre most excellent and an eternall waight of glorie That they are not vnto them effects of the Legall curse but assurances of euerlasting Blessednes according to that of Dauid Blessed is the man whom thou chastenest O Lord and teachest him out Psal 94. 12. of thy Law And of the Apostle Peter If yee suffer for Righteousnesse Pet. 3. 14. happy are yee and bee not afraid of their terrour neither bee yee troubled And of the Apostle Iames Blessed is the man that indureth Iam. 1. 12. tentation for when he is tried he shall receiue the Crowne of Life which the Lord hath promised to them that loue him And finally that of our Sauiour Blessed are they that are persecuted for Righteousnesse Matth. 5. 10 11. sake for theirs is the Kingdome of Heauen Blessed are yee when men reuile you and persecute you and shall say all manner of euill against you falsely for my sake reioyce and be exceeding glad for great is your reward in Heauen In which respects they that are iustified by Faith Rom. 5. 1 3. and haue peace with God through our Lord Iesus Christ not onely reioyce in hope of the glorie of God and beare their afflictions with patience but euen glorie in tribulation as the Apostle speaketh In a word hee loseth not his spirituall securitie no not in the agonie of death it selfe because the Righteous hath hope in death and when hee Pro. 14. 32. is killed euen by Gods owne hand can say with Iob Though hee slay Iob 13. 15. mee yet will I trust in him And because hee knoweth that though Death bee able to separate his soule from the body yet it is not able Rom. 8. 38 39. to separate him from the loue of God in Christ Yea contrariwise it shall serue as a passage conducting him into Gods presence and hasten the fruition of this glorious Majestie and supreme goodnesse In whose presence is fulnesse of ioy and at whose right hand there are Psal 16. 11. pleasures for euer more CHAP. II. Of the Causes and Effects of spirituall Securitie §. 1 The causes of spirituall securitie respecting God HAuing shewed what spirituall Securitie is it now followeth that wee intreate of the Causes of it which are of Deus nobis haec otiasecit Virgil. Eclog. 1. two sorts the first respecting God the other our selues The chiefe and principall cause of it is Gods free grace working this spirituall securitie in our hearts that wee may with greater ioy and cheerfulnesse performe vnto him faithfull seruice when as wee are assured that though wee haue many enemies which oppose vs in it yet none shall bee able to doe vs any hurt nor hinder vs from receiuing the recompence of reward which the Lord of his free mercy and grace hath promised vnto vs. And thus Dauid acknowledgeth that it was no wisedome power or prouidence of his owne but the Lord onely that did make him dwell in safetie And that Psal 4. 1. 91. 1. he who dwelleth in the secret place of the most High shall abide safe from all danger vnder the shadow of the Almightie Secondly we haue this securitie by the free donation and legacie of Iesus Christ who at his comming in the flesh brought this peace with him and caused it to be proclaymed by his holy Angels Glorie to God in the Highest and on Luk. 2. 14. Earth peace good will towards men And leauing the Earth bequeathed vnto the faithfull and left this peace behind him Peace I leaue with Ioh. 14. 27. you my peace I giue vnto you not as the world giueth giue I vnto you that is a worldly and outward peace for in the World ye shall haue Ioh. 16. 33. tribulation but a spirituall peace with God and peace of Conscience by which yee shall haue inward tranquillitie of mind and securitie from all danger in the middest of earthly troubles and therefore let not your heart be troubled neither let it be afraid The fruit of which peace is the securitie of all the faithfull following their regeneration and change of their nature from sauage crueltie vnto a Doue-like simplicitie and Lambe-like meeknesse one towards another according to that prophesie of Esay foretelling the state of Christs Kingdome The Wolfe shall dwell with the Lambe and the Leopard shall lye downe Esa 11. 6 7. with the Kid and the Calfe and the yong Lion and the Fatling together and a little Child shall leade them c. And the suckling Child shall play on the hole of the Aspe and the weaned Child shall put his hand on the Cockatrice Den. They shall not destroy in all mine holy Mountayne for the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea Thirdly we enioy this securitie by vertue of the Couenant of grace which God hath made with vs in Iesus Christ Wherein the Lord hath freely promised that he will be our God and King and we his peculiar People and Subiects of his Kingdome whom he will therefore receiue vnder his protection and preserue safe and secure from all danger and that he will be our Shepheard and we his Flocke and the Sheepe of his pasture whom he will keepe safe in his Sheepe-fold from the Wolfe Lion Beare and all other rauenous Beasts which shall attempt to hurt vs according to that of the Prophet I will saue my Flocke and they shall no more be a prey And I
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and 〈…〉 s. 10. 33. ◠Thes 2. 13. 〈…〉 4. 20. ◠19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
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
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed