either from the causes which are efficient or finall or from the subiect and adiuncts of our afflictions And first in our meditations we are to consider that God himselfe is chiefe cause and principall Author of all our afflictions whatsoeuer bee the meanes and instruments The which may confirme our patience and comfort vs in our afflictions seeing they must needs be good and iust as comming from him who is the chiefe Goodnesse in himselfe and the Authour and fountaine of all goodnesse which is in the creatures Secondly that hee hath not onely in some generall manner in his eternall counsell preordained our afflictions and left all the rest to bee disposed by chance and fortune but that hee specially ordereth and ruleth them with his most wise iust and gracious prouidence both in respect of their manner measure and continuance making the ends of all inferiour causes to serue for his supreme ends which are his glory and our saluation Thirdly that the meritorious causes of all our afflictions are our sinnes which are so many and grieuous that our greatest afflictions are farre lesse and lighter then by our sinnes we haue iustly deserued Fourthly that our afflictions are not signes of Gods hatred nor the punishments of a iust Iudge but the chastisements and corrections of a gracious Father and that they proceed from his meere loue the which appeareth first in the measure of our afflictions both in respect of their quantity and time of continuance For he hath appointed a measure which cannot be exceeded and this quantity is small and light and how long also they shall last and continue the which time is short and momentany in comparison of that super-excellent and eternall waight of glory which they shall cause vnto vs. Yea he so measureth our afflictions vnto vs as that they do not exceed our ability to indure 1. Cor. 10. 13. them seeing he is alwayes ready to lessen our burthen or to increase our strength that we may be able to beare it Neither doth the Lord take delight in our smart to inflict vpon vs more then is needfull but measureth our afflictions not according to desert but so much onely as is necessary for his owne glory and our saluation §. Sect. 4 That our afflictions tend to the setting foorth of Gods glory Fifthly let vs also consider the ends of our afflictions which God propoundeth vnto them wherein his great loue shineth and appeareth The first and chiefe whereof is his owne glory seeing he manifesteth his power and goodnesse by assisting vs in our afflictions and by taking occasion thereby to shew and try his spirituall graces which he hath bestowed vpon vs the which should comfort vs in all our troubles seeing God heereby vouchsafeth vs this high priuiledge to be instruments of his glory The second end is the good both of our neighbours and our selues They receiue much good by our afflictions seeing they learne by our example to feare God in his iudgements and are restrained from the same sinnes which they see corrected in vs. Secondly as wee are ensamples of Gods graces shining in this fiery triall and also through our infirmities of humane frailty that seeing Gods perfection in our imperfections and his power and wisedome in our folly and weakenesse they may take occasion to glorifie him Thirdly because by our afflictions wee are made more compassionate and more able and ready to comfort others with those consolations wherewith our selues haue beene comforted The which also should make vs patient in our troubles yea euen to be thankfull and greatly to reioyce in that God vseth vs as meanes and instruments of our neighbours good whom wee ought to loue as our selues and as much as in vs lieth to helpe them in all things which may further their saluation §. Sect. 5 That God vseth our afflictiōs as means of our owne good Secondly let vs consider that the Lord vseth our afflictions as notable meanes of our owne good and of deriuing vnto vs many singular benefits both in respect of this life and the life to come For first hee vseth them for trials for the discouery of those spirituall graces which he hath giuen vs not vnto himselfe who knowing all things needeth no such helpes but vnto vs and others that hee may bee glorified in them and take occasion thereby to glorifie vs by crowning his gifts when by this Iam. 1. 12. triall they are approoued and may also edifie those who obserue them in vs and mooue them to follow our good example And likewise for the making knowne of our infirmities and corruptions that wee may be truely humbled in the sight and sense of them In which regard our greatest trials not exceeding our strength as God hath promised should bring vnto vs an answerable measure of sound comfort seeing they are assured signes vnto vs of the greatest measure of sauing graces in vs. Secondly hee vseth them as effectuall meanes to further our conuersion fitting and preparing vs thereby for the more diligent hearing of the Word and so working in vs by both ioyned together true contrition and humiliation Thirdly hee vseth them as speciall meanes to preuent sinne and to preserue vs from falling into it and also to mortifie and subdue those corruptions by all good meanes which adhere and cleaue vnto vs as pride carnall concupiscence selfe-loue and loue of the world The which should greatly increase our patience and comfort vs in afflictions for if we are willing to indure so much to be eased of bodily and temporall euill how much more should we chearefully indure any afflictions to bee Heb. 12. 9. freed from those which are spirituall and euerlasting as the Apostle reasoneth Fourthly he vseth them as notable helpes to increase in vs all his spirituall graces as sauing knowledge and remembrance of God a liuely faith vnfained repentance firme affiance hope loue feare patience and humility both by making vs more carefull in the vse of the meanes whereby they are begun and increased in vs and by exercising them with these trials And also to bring forth the fruits of these graces by new obedience prayer and more zealous performance of all other duties of his seruice Finally by our afflictions the Lord also maketh vs more forward to imbrace all vertues and to performe all Christian duties which concerne both our neighbours and our selues For whereas prosperity vsually incourageth men to wrong and oppression affliction being sanctified vnto vs is a notable motiue to perswade vs to carry our selues iustly in all our actions to be mercifull and compassionate towards others in their miseries and to bee meeke humble and courteous towards all men So also they increase the knowledge of our selues our courage Christian fortitude and strength to beare our crosses and miseries as being the spiritual exercise of these graces and finally our temperance sobriety modesty chastity as it were easie to shew if we could heere insist in these particulars In respect also
though those who are in their youth and prime age be weary faint and vtterly fall yet if being humbled in the sense of our owne weakenesse we doe deny our selues and waite vpon the Lord he will renew Phil. 1. 6. our strength and we shall mount vp with wings as Eagles we shal run and not be weary and walke and not be faint This worke of regeneration is not our own but the Lords who is as able willing to perfect a work as to begin it for not to finish what he hath vndertaken and begun were a signe either of inconstancie or want of power whereas he is immutable and omnipotent according to that of the Prophet Shall I bring to the birth and not Esa 66. 9. cause to bring foorth saith the Lord shall I cause to bring foorth and shut the wombe saith thy God Though then the duties of a godly life seeme vnto vs hard difficult and euen vnpossible yet let not this discourage vs seeing nothing is impossible with God though they bee so farre aboue our abilities Luk. 1. 37. that they also exceed our hopes so as we scarce dare sue and seeke after that power of performance which God requireth and we desire let vs remember that the Lord is able to doe exceeding abundantly aboue all that we aske or Eph. 3. 20. thinke according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence and to sinke in euery tentation let vs goe on cheerfully for all this seeing our God is able to keepe vs from falling and to Iude vers 24. present vs faultlesse before the presence of his glory with exceeding ioy Yea he is ready to preuent vs with his grace and not only to worke in vs as in the Prodigall son some good desires of returning vnto our heauenly Father Luk. 15. that we may serue him but euen when he seeth vs afarre off he will run to meet vs giue vs kind intertainment and feast vs so with a banket of his graces that we shall be inabled with cheerfulnesse to doe his worke And therefore though we find neuer so mighty opposition as soone as we are entred into the course of Christianity yet being assured of Gods presence and assistance let not this dismay vs For if God be with vs who can be against Rom. 8. 31. vs Pharaoh may wel frowne and storme against vs but his ruine shal be our safety The deuill may rage and as it were rend vs with his tentations but out he must come leaue his hold when God commandeth him Though we apprehend the greatnesse and difficulty of the worke and our owne weakenesse and insufficiency to goe thorow with it let not this discourage vs from vndertaking it for the Lord is with vs his grace is all-sufficient and his power is manifested and glorified in our infirmities Though we are weake 2. Cor. 12. 9. Eph. 6. 10 13. in our owne strength and able to doe nothing yet we are strong in the Lord and in the power of his might with the Apostle able to do all things through the power of Christ which strengtheneth vs. Though we through our corruption are prone to fall into any sinne the Lord shall deliuer vs from euery euill 2. Tim. 4. 18. worke and preserue vs vnto his heauenly Kingdome and finally though we are so fettred and gauled with our naturall corruptions that wee can scarce creepe in the wayes of Gods Commandements yet we may resolue to run Psal 119. 32. in them with great agility and swiftnesse when he shall be pleased to inlarge our hearts They saith an ancient Father who resolue to passe from the loue of worldly pleasure vnto an honest and vertuous life finde it at the Cyr. in Hesaiam lib. 4. cap. 55. first a rough and vncouth way which is hardly passable For the sweetnesse of a long settled and confirmed custome opposeth and hindreth them and lothnesse to breake it doth much intoxicate and disturbe their mindes Neither can our carnall affections be easily shunned or subdued nor is the way of vertue plaine and easie to euery one who offereth to run in it But yet God prospering and helping vs forward and smoothing and leuelling these rough and vnpassable wayes a man may easily escape or ouercome the assaults of his owne carnall affections and couragiously mount vnto the top of the hill of vertue §. Sect. 3 That God the Sonne ioyning with vs taketh away all difficulty Secondly God the Sonne ioyning with vs in the duties of a godly life will take away all difficulty and enable vs to performe them with all cheerefulnes and delight For being vnited vnto him by a true and a liuely faith and ingrafted into this blessed fruitfull Vine as liuing branches wee shall receiue such spirituall life and sap of grace from him that we shall bring forth the ripe grapes and pleasant fruits of holinesse and righteousnes Being knit vnto him in this blessed vnion and becomming liuely members of his body wee shall haue communion with him and receiue such vertue and vigour as shall be effectuall not only for our iustification but also for our sanctification From his death Rom. 6. 4. we shall receiue vertue strength for the mortifying of the flesh and the sinfull lusts thereof so as it shall no longer reigne and rule in vs as in former times and from his Resurrection such a quickning power as will enable vs to rise out of the graue of sin and to walke in the waies of holinesse and righteousnesse bringing forth the plentifull fruits of new and true obedience Besides our Sauiour who exhorteth vs to take his yoke vpon vs offreth himselfe to ioyne with vs and to be our yoke-fellow and as the taller and stronger Oxe drawing together with one that is lesse and weaker easeth him of the chiefest part of the burthen so our Sauiour so farre exceeding vs in greatnesse and strength doth free vs from all irkesomnesse and cumbersome tediousnesse of that burthen which he layeth vpon vs by bearing it vp vpon his owne blessed necke and shoulders Neither doth he call vs vnto him to trouble and vex vs but to ease and comfort vs. Not to oppresse vs with a burthen aboue our strength but to lighten vs of the intolerable load of sin by taking it vpon himselfe in stead wherof he layeth vpon vs his sweet and easie yoke of Euangelicall obedience according to that his gracious call and inuitation Come vnto me all yee Matth. 11. 28 29 30. that labour and are heauie loaden and I will ease you take my yoke vpon you and learne of me for I am meeke and lowly in heart and yee shall finde rest vnto your soules for my yoke is easie and my burthen light So that though it be a yoke and burthen yet it needs not dismay vs seeing it is but light and easie in comparison of that
teach vs what time we can best spare from our other waighty and ordinary imployments and when wee are best disposed and fitted for the deuout performance of this religious duty yet sauing other mens better iudgement ordinarily and for the most part the first houre of the morning as I suppose is fittest for it first because generally the morning is fittest for all studies and exercises of the minde when the decayed strength is repaired and the spent spirits refreshed and renewed by our rest and all the faculties of our soules more strong and vigorous Secondly because if by our waighty imployments wee are scanted of time in the rest of the day wee may to performe so good a duty borrow an houre from our ordinary time of sleepe without any hinderance to our other businesse Thirdly because hauing not as yet intermeddled with worldly affaires we may performe it with lesse distraction And lastly because meditation is a good preparatiue to our morning sacrifice of prayer Yet if any man vpon other reasons or his owne experience teaching him that he is best fitted both in respect of his deuotion and other occasions doe chuse rather to meditate in the euening I leaue it as a thing indifferent to his free choyce onely I would aduize that wee make choyce of such a time wherein we are fresh and vigorous in our spirits and minds and not when they or our bodies are spent and wearied either with bodily labour or studies of the mind §. Sect. 4 Constancy in this exercise The third thing respecting the time is that as we must be constant in setting apart obseruing of some certaine time of the day for the vndertaking and beginning of this exercise so much more in continuing our meditations the time appoynted Neither must it bee performed by fits and snatches intermingling with them our worldly thoughts or other businesse sometime intermitting and then againe afresh setting vpon them For when the mind is thus distracted betweene things so opposite in nature the one is an hindrance to the other and like the dog that runneth or hunteth after two Hares at once it catcheth neither Besides when our minde is let loose to wander after earthly things it is not easily againe composed and reduced into order but we shall stand in need of a new preparation and so be still beginning and neuer bring any thing to perfection And therefore when wee haue begun this exercise wee must constantly proceed as neere as we can without distraction or intermission for that whole space of time which we haue allotted vnto it not breaking off our meditation vntill wee haue brought it to some issue and receiued by it some spirituall refection Now what proportion of time is to be allotted to this exercise we cannot prescribe any certaine stint or limits but must leaue it to be measured out vnto euery one by his owne deuotion which is not a like in all nor in the same man at all times Besides there is great difference betweene one another mans leisure in respect of variety of important occasions pressing some more then others and euery man more or lesse at sundry times Neither are wee alwayes a like fitted but sometimes are more dull and dead to spirituall exercises and sooner weary of them sometimes more cheerfull and heauenly-minded and able to hold out in this spirituall race without breathing or intermission at one time sooner prepared and better able to performe and at another longer in working our backward hearts to this duty Onely this in general may be said that our outward exercise must not in time exceed our inward abilities nor the burthen which wee impose our spirituall strength Both because the Lord is onely delighted with cheerfull seruice and cannot brooke that which is dead and forced and also because if we ouer-weary our selues it will coole and quench and not inflame and increase our deuotion and make vs the more loth to come the next time to take our spirituall repast when as wee did not leaue with an appetite but departed away glutted with lothing satiety §. Sect. 5 Of the disposition and gesture of the body The last circumstance to be obserued is the disposition and gesture of the body which doe not a little further the deuotion of the soule In which there is required first that the body be composed to rest and quiet that it doe not by much agitation and violent motion disturbe and distract the mind nor by spending the spirits and wearying of the outward parts make the exercise tedious and toylesome Secondly here is required silence that the mind may more freely discourse with it selfe without any interruption of outward noyse vnlesse it be in case that the heart be surcharged with the heat and vehemency of our passions and feruour of deuotion and doe need some vent to giue it ease As for the gesture of the body no certaine rules can be giuen but it must be left to be ordered and disposed by Christian prudence and experience Onely in generall wee may obserue these things First that our gesture and carriage of our bodies be reuerent in respect of that glorious presence before which we present our soules and bodies and the waightinesse of the duty about which we are imployed seeing this may somewhat further the inward reuerence of the heart Secondly that wee vse that gesture which in our experience we find most auaileable to stirre vp our deuotion for these outward gestures of the body are but the hand-maids of the mind and heart which must giue their attendance that they may bee ready to yeeld vnto them that seasonable seruice which they shall appoint as most fit and profitable To which purpose diuers gestures are diuersly commended Some in their Meditations preferre quiet resting of their bodies vpon their bed or pallet whereby they find their minds and soules best fitted for spirituall motion and discourse and most free from the distraction of all outward obiects Some sitting and inclining their bodies to one side their table or cheare supporting their elbow and their hand their head Some standing still with their eyes lifted vp towards heauen the Hauen of their hopes and visible place of Gods inuisible presence but yet closed to auoid distractions Some walking which being a healthfull exercise refresheth the body and maketh it a more fit instrument of the soule to performe this duty without wearinesse But which of these we vse it is not much materiall seeing in themselues one is not better then another though in respect of vs they may be more or lesse conuenient in regard of the variety of seuerall mens dispositions Thirdly and lastly it is not vnprofitable to frame the gesture of the seuerall parts according to the matter in hand vpon which we meditate and our inward affection in thinking of it As when wee are humbled in the sight and sense of our sinnes and are ashamed and grieued because we haue by them dishonoured and
Thus Zacharias Elizabeth were reputed righteous perfect because in the sincerity vprightnes of their hearts they did labour and striue after righteousnesse and perfection And thus Asa is said to haue done that which was right in the sight of the Lord notwithstanding his manifold 1. King 15. 11 14. 2. Chro. 24. 2. compared with Chap. 15. 7. and 16. 2 7 10 12. slips and great infirmities because his heart was perfect or vpright before him So that the impossibility of leading a godly life need not to discourage vs seeing the Lord is all-sufficient to make it possible vnto vs for he that could create vs pure and holy according to his owne Image is as able to restore vs to this purity and perfection Vnto which though it be not his pleasure that wee should attaine in this life because he would traine vs vp in humility and moue vs to ascribe vnto him the whole glory of our saluation yet will he enable vs vnto such a measure and degree as himselfe will accept of as it it were in full perfection and dayly adde vnto his owne gifts of grace vntill we come to a full age in Christ for vnto euery one that hath shall be giuen vntill he haue abundance as our Sauiour speaketh Matth. 25. 29. §. Sect. 2 To whom a godly life is difficult and the causes of it Secondly the flesh is ready to obiect that though the duties of a godly life are not absolutely impossible yet at least they are so full of difficulty and vnpleasant so tedious and troublesome to our feeble and fraile natures and so vncomfortable and painefull that there is no likelihood that euer wee shall hold out in the doing of them and therefore it is as good for vs to neglect them altogether as to take vpon vs such an insupportable burthen as wee shall be forced to cast off before we come halfe way to our iourneyes end The which obiection our corrupt flesh doth much strengthen against vs to hinder our Christian resolution and both our ingresse and progresse in the wayes of godlinesse by setting before vs the manifold examples of those that haue liued in former times and in our owne dayes who hauing made some good beginnings haue falne backe and relapsed into their former courses and hauing begunne well with a purpose to proceede haue through wearinesse desisted before they could attaine to their iourneyes end And thus like the sluggard the flesh perswadeth vs to sit still in the house because there is Pro. 26. 13. a Lyon in the streetes And like the murmuring spies though it confesseth that the spirituall and heauenly Canaan be worth the desiring as abounding with all Gods blessings yet it bringeth vp an euill report of it in respect of the manifold difficulties whereby we must passe vnto it and the sonnes of Anachim the mighty enemies of our saluation which must be ouercome by vs who are so farre inferiour vnto them in strength before wee can attaine vnto that place of rest and ioy The which tentation is exceeding dangerours and a notable impediment to hinder many from once entring into the course of Christianity because they imagine it to be so irkesome and painefull that they shall quickly be tyred and neuer be able to hold out vnto the end For the answering whereof that it may be no impediment vnto vs in the wayes of godlinesse wee are first to know and acknowledge that it is true in part namely that the course of Christianity is full of difficulties hard and tedious vnpleasant and euen intolerable and impossible in some respects For the Deuill which is that strong man who holdeth all that he possesseth in peace will not easily leaue his hold nor Mar. 9. 25 26. be cast out without many combates and conflicts And howsoeuer he seemeth deafe and dumbe whilest he is in quiet possession and lulleth vs asleepe in the cradle of carnall delights yet when our Sauiour Christ by the Ministery of the Word and Gospell seeketh to dispossesse and cast him out then he both heareth and cryeth out rageth and renteth vs with the violence of his tentations making vs to seeme both to our selues and others as if wee were quite depriued of all spirituall life And though this infernall Pharaoh suffereth vs whilest wee doe him seruice to sit quietly by the flesh-pots of worldly and sensuall delights and euen to glut our selues and take our fill of the pleasures of sinne without any great disturbance yet no sooner doe wee inwardly resolue and outwardly make mention of departing out of his bondage that we may serue the Lord but presently he rageth against vs and pursueth vs with hellish furie that he may hinder vs in our Spirituall iourney towards the heauenly Canaan and againe recouer vs into his captiuitie Againe the practice of Christianity becommeth vnto vs tedious and difficult by reason of our sloth which maketh vs vnwilling to take any paines in the duties of a godly life and euery thing seemeth tedious and wearisome to a minde that is indisposed and auerse vnto it And also because of our carnall sensuality which maketh vs thinke that we are not at liberty if we may not runne with full careere into all manner of licentiousnesse And like vnto those Heathen Rulers to fret and fume when we are restrained from going on in our wicked courses by Gods Law saying Let vs breake his bonds Psal 2. 1 1 3. asunder and cast away his cordes from vs. And hereof it is that the godly life is in the Scriptures compared to a wearisome pilgrimage which cannot be finished without much paines and trauaile to a dangerous Warfare in which wee must haue many a sore and dangerous conflict before wee get the victorie to a narrow and afflicted way Matth. 7. 12 13. and strait gate thorow which wee cannot passe without much striuing So likewise to the mortification and cutting off our bodily members which cannot be without much griefe To a circumcision yea the circumcision of the heart and how can the heart-strings be cut without much sense of paine And finally to the birth of a childe which cannot be without sore trauaile going before Now if the infant which hath continued but nine moneths in the mothers wombe cannot in the ordinary course of nature bee borne without much paine and many sharp throwes then how much lesse can we be spiritually borne againe without great griefe and labour who haue lyen for the space of many yeeres in our sinnes and strengthened our naturall corruptions with long and continuall custome seeing this is a worke contrary vnto and aboue nature §. Sect. 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate Rom. 7 22. Againe the duties of a godly life are somewhat tedious and troublesome euen vnto the regenerate who haue made some entrance into them because this worke of regeneration is not perfected at once but
but presently like the body touched by Elizaeus 2. King 13. 21. in the graue we receiue such vertue and vigour from him that we are reuiued and raised from this graue of sinne vnto holinesse and newnesse of life We are by nature wild vines who bring foorth nothing but sowre grapes of maliciousnesse and sinne but when wee are ingrafted into the Ioh. 15. 1 4 5 8. true vine Iesus Christ we change our nature and receiuing the liuely sap of grace from this roote of righteousnesse we bring foorth the fruits of obedience whereby our heauenly Father is glorified and we assured of our election and saluation Finally without him wee can of our selues doe Matth. 5. 16. 2. Pet. 1. 10. nothing as he hath taught vs but being vnited vnto him we may say with the Apostle that we can doe all things through Christ which strengtheneth vs. Phil. 4. 13. And this is that which the same Apostle teacheth vs We are buried saith Rom. 6. 4 5 6. he with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life For if we haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth wee should not serue sinne And therefore if we would bee new creatures let vs put on Iesus Christ and labour to be vnited vnto him by his holy Spirit and a Rom. 13. 14. liuely faith for in him alone we are elected vnto holinesse in him onely we are created vnto good workes which God hath before ordained that we should Eph. 1. 4. 2. 10 walke in them §. Sect. 7 That onely those can leade a godly life who are in the couenant of grace The third thing required is that we be in the couenant of grace made with vs in Iesus Christ whereby God hath assured vs that he will bee our God and that we shall be his people he our gracious Father and we his children whom he will accept in his best beloued For vntill we be in this couenant our persons are not accepted we remaining the slaues of sinne and in the state of death and condemnation and consequently nothing which we can doe seeme it neuer so glorious is pleasing in Gods sight We are till then vnder the law and couenant of workes if not as it was giuen to the Iewes yet as it was ingrauen in our hearts in our creation and Rom. 2. 14 15. consequently vnder the curse which is denounced against all that doe not Gal. 3. 10. continue in all which is written in the booke of the law to doe it namely in that perfection which the law requireth Of which fayling innumerable times we cannot according to this strict rule yeeld obedience nor performe the duties of a godly life But when we are admitted into the couenant of grace made in Iesus Christ then this rigour of the law is remitted and we are tyed onely to the obedience of sonnes which consisteth more in our wills desires and indeuours then in our abilities to performe our dutie in perfection The which obedience as this perfect law of liberty doth require so doth it inable vs to doe that which it requireth For in this couenant the Lord promiseth that he will take away our stony hearts which Ezek. 11. 29. 36. 26. Ioh. 16. 13. will rather breake then bow vnto his will and giue vs hearts of flesh which will incline to all good motions of his Word and holy Spirit And that hee will giue his holy Spirit vnto vs to conduct and rule vs in all our 1. Ioh. 2. 27. wayes and to support strengthen and comfort vs against all the difficulties and discouragements which doe affront and crosse vs in our Christian course That he will write his Law not in Tables of stone but in our Ier. 31. 31 32 33 34. hearts that we may not depart from him And if contrary to our purpose we slip in our way the Lord hath promised that he will not remember our Mal. 3. 17. sinnes to impute them vnto vs but will spare vs as a father spareth his sonne that serueth him Now what can bee a greater incouragement vnto the performance of all the duties of an holy life then to know that wee are accepted of God and that our obedience though imperfect and mingled with much corruption and weakenesse shall in Christ not onely be pardoned but highly regarded and richly rewarded by our louing Father And therefore let vs labour to be in the couenant of grace vnto which nothing on our part is required but a liuely faith in Christ applying all Gods promises made vnto vs in him and that we bring forth the fruits of this faith in vnfained repentance and new obedience §. Sect. 8 That a liuely faith is necessarily required vnto a godly life The fourth thing required in those who are to leade a godly life is a liuely faith whereby we vnderstand not onely a generall faith whereby we know and beleeue that the duties which we performe are agreeable to Gods will and warranted by his Word but a true liuely and iustifying faith whereby we are ingrafted into Iesus Christ and made partakers of all his benefits For we must first by him be made righteous before wee can doe the workes of righteousnesse wee must first become good trees Matth. 7. 18. before we can yeeld good fruits and be liuely branches of the true Vine Iesus Christ which sucke from this roote the sap of grace and holinesse before we can beare the sweete and ripe grapes of new and true obedience which are acceptable to God and well rellishing vnto his taste In which respect the Apostle telleth vs that without faith it is impossible to please God Heb. 11. 6. because whatsoeuer is not of faith is sinne Besides our best righteousnesse is Esa 64. 6. like a polluted cloth stained with our corruptions and mingled with our imperfections and consequently cannot indure the seuere triall of Gods strict iustice nor be accepted of him who being infinite in perfection in himselfe alloweth of nothing that is imperfect vnlesse being vnited vnto Christ we be made partakers of the benefit of his death and obedience and so haue the imperfection of our actions couered with his perfect righteousnesse and their pollution washed cleane away in his most precious blood And therefore if we would leade such a godly life as may be pleasing vnto God we must first labour to be indued with a liuely faith that all our fruits of obedience springing from this roote may bee accepted in and for Christ and be allowed through his righteousnesse and obedience which deserue to bee reiected in respect of their owne pollution and imperfection §.
holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as
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
be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
hearts good out of which we bring it More especially the purity of our hearts appeareth in the purity of our words when as we delight in the language of Canaan and cheerefully intertaine one another Col. 4. 6. with holy conferences and when as our speech is powdred with the salt Eph. 4. 29. of wisedome and ministreth grace vnto the hearers edifying one another in our most holy faith So also pure hands are a signe of a pure heart being inseparable companions that alwayes goe together and both infallible notes of a Citizen of heauen and the workes of holinesse and Psal 24. 4. 73. 13. righteousnesse are signes of an holy and righteous heart euen as cleere streames are a signe that the fountaine is pure from which they spring Whereas if the hands be full of blood crueltie and oppression bribery and extortion fraud and deceit it is more then manifest that our hearts remaine still polluted with fleshly lusts whatsoeuer profession we make of purity and sincerity §. Sect. 3 The meanes of a pure heart is highly to esteeme it Now when by these signes as it were by the pulse we come to know the state of our hearts whether they be choaked vp with the grosse humors of sinfull lusts or inliued and quickened with purity and holinesse as it were the vitall spirits of grace which inable vs to the actions of a godly life in the next place we must carefully vse all good meanes whereby we may attaine vnto this purity of heart if we haue it not or preserue it in vs if we already haue it And first we are to haue it in high esteeme as being a most precious iewell not to be valued with any worldly wealth For it is the fountaine of loue from which all true obedience floweth according to that of the Apostle The end of the Commandement is loue out of a pure heart a good conscience and faith vnfained So that if the heart be not purified 1. Tim. 1. 5. by faith this holy ghest of diuine loue will not lodge in it without which we cannot performe any dutie commanded towards God or our neighbour or if we doe yet not growing from the roote of loue it faileth of its end and consequently is done in vaine It is the chiefe place of residence where Gods holy Spirit dwelleth exercizing his vertue and shewing his diuine power and Maiesty for if our bodies be the temples 1. Cor. 3. 16. 6. 19. of the holy Ghost then sure our hearts being purified are the Holy of Holiest which being his owne peculiar no man may enter or prie into it and if we be the habitation of his holy and glorious Maiesty then is the sanctified heart his priuie chamber in which he suppeth with vs and his bedcamber Apoc. 3 18. in which he lodgeth It is that pure Cristall Fountaine which purifieth all our actions making them accepted as white in Gods sight which in themselues are spotted and causeth all other gifts of God to bee pure vnto vs for to the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1. 15. Finally it is this purity of heart whereby we attaine vnto assurance of blessednesse according to that of our Sauiour Blessed are the pure in heart for they shall see God And the Psalmist propounding this great question Matth. 5. 8. Who shall ascend into the hill of the Lord and who shall stand in his holy place Psal 24. 3 4. thus resolueth it He that hath cleane hands and a pure heart c. And if thus considering the excellency of this Iewell we doe esteeme it according to its true value it will be a notable meanes to attaine vnto it For according to that estimate which we set vpon Gods rich gifts such is his bounty in bestowing them if wee thinke them much worth we shall haue much if of little value we shall haue them but in little measure but if we contemne and neglect them as things of no price and as those Ruffians who obiect purity as an imputation and esteeme this cleanenesse of heart and hands the foulest blemish and aspersion the Lord will giue vnto vs none at all but will pronounce against vs that fearefull saying He that is filthy Apoc. 22. 11. let him be filthy still For he will not cast his Pearles before swine that will tread them vnder their filthy feete he will not giue much of his graces to them who haue but small esteeme of them but to those who prize them highly he will giue them liberally because the thankefulnesse of their hearts will hold proportion with that price which their iudgement shall set vpon them In which respect Dauid was neuer neerer slipping into the puddle of impurity then when he preferd worldly prosperity before Psal 73. 13. sanctity and cleanenesse of soule Neuer was he neerer to a polluted heart then when he concluded that he had cleansed it in vaine Besides the more wee esteeme this purity the more dearely will wee loue it and the more earnestly will we labour in the vse of all good meanes whereby we may be plentifully inriched with it begging it of God who is the sole giuer of it by feruent prayer and desiring that he will worke it in our hearts by his holy Spirit And so the Lord liberall in himselfe to bestow his gifts vpon them who esteeme them wil giue this purity vnto vs with a much more bountifull hand hauing freely bound himselfe heereunto by his gracious promise that if we aske we shall haue and if we seeke we shall find Matth. 7. 7. the Lord being as ready to blesse the meanes that they may bee effectuall to their ends as we can be to vse them §. Sect. 3 Of the manifold euils accompany a polluted heart On the other side let vs consider of the manifold euils which doe accompany an heart that is polluted and defiled with sinne for it maketh 1. King 21. all appearances of graces though neuer so excellent to be nothing lesse in truth and but sole semblances and shewes wherein is nothing but meere hypocrisie Our humiliation like Ahabs which was not in the heart but onely in the outward habit and like the Israelites who hanged downe their heads like a bulrush and afflicted their soules onely in the Esa 58. 5. day of their fast their hearts remaining full of pride and crueltie Our zeale like Iehu's who destroyed Idolatry to build vp his owne kingdome 1. King 10. 28. Our obedience like Herods which was but to the halues and only so farre as would stand with his carnall lusts Our profession and following Christ like that of Iudas which was no further then he saw it would stand Ioh. 12. 5 6. with his ambition and couetousnesse Our bounty in the workes of mercie like that of Ananias which was to be
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee
find that we haue it then are we to reioyce in it vsing all good meanes whereby wee may preserue and keepe safe so precious a Iewell The meanes by which we may get a good conscience if we want it are diuers The first is in our iudgements highly to esteeme it as one of Gods speciall graces and richest gifts and in our hearts and affections to loue and desire it aboue all earthly things And so will the Lord be more willing to bestow it vpon vs when we esteeme and desire it according to the worth and value of it and we also shall be more earnest in vsing all good meanes to get it and more thankefull vnto God for it when wee haue obtained it Now that wee may esteeme and desire this gift of God let vs consider First that it is most excellent and one of the chiefest parts of our happinesse giuing vs a taste and entrance into the ioyes of heauen euen whilest we are vpon earth For as the Apostle saith The Kingdome of God is not meates and drinkes but righteousnesse and peace and ioy in the holy Ghost But to what end should I speake of the excellencie Rom. 14. 17. of it which is vnspeakeable or labour to set foorth the beauty and brightnesse of this heauenly light which no mortall eye can behold in its perfect glory seeing as the Apostle telleth vs it passeth all vnderstanding Phil. 4. 7. And therefore I will content my selfe to shaddow it darkely and to giue some glimpse of it as of the Sunne in the water by touching briefly the profit and necessitie of it And for the vtility of this grace that may bee said of it which the Apostle speaketh of godlinesse that it is profitable vnto all things hauing the promise of the life that now is and of that which is to come Like a witnesse it giueth euidence on our side before God and excuseth vs of all those faults which Satan accuseth vs of or the Law layeth to our charge like an Aduocate it pleadeth our cause and prooueth that wee are iust and innocent through the righteousnesse and obedience of Iesus Christ As a iust Iudge vpon this euidence and plea it absolueth vs and the iudgement thereof shall neuer bee trauersed or reuersed in this world nor in the world to come But looke what sentence good conscience passeth on earth the supreme Iudge will ratifie at the great Day of assises in which respect if it condemne vs not heere then may wee haue confidence towards God that hee will not condemne vs hereafter As a 1. Joh. 3. 21. comfortable and true friend it alwayes beareth vs company incouraging vs when we doe well and reproouing vs when we doe amisse admonishing and warning vs to looke to our footing when wee walke in slippery places and are in danger of falling and to rise if wee doe fall for want of care in taking warning by renewing our repentance In our prosperity it is our guide to leade vs on and direct vs in the right vse of it in our afflictiō it is our comforter which speaking peace within doth make vs with patience and ioy to beare all outward crosses and calamities In time of peace or rather cessation of that conflict with the spirituall enemies of our saluation it is a faithfull Watch-man which leaues vs to inioy our rest and quiet when there is no danger but yet admonisheth vs to sleepe in our Christian armour seeing they are not gone but haue onely withdrawne their forces for their greater aduantage and in time of warre Si rectè facies hic murus abeneus esto nil conscire sibi nulla pallescere culpa Horat. ad Moecenet Ep. 1. when the enemie approcheth and is ready to incounter vs it not onely soundeth the alarme that we may start vp and stand in readinesse but also is armour of proofe and euen a brazen wall to keepe vs from danger when they assault vs. Finally it performeth all good duties to all sorts of men at all times and all places accompanying the Iudge to the bench the Lawyer to the barre the Diuine both in his Study and Pulpit the Tradesman in his shop and the Buyer and Seller in the market teaching and admonishing them how they shall carry themselues in all cases and both approouing them when they performe their dutie and rebuking them when for feare or fauour glory or gaine they doe neglect it And from hence also the necessity of a good conscience appeareth seeing it bringeth with it so much good of all which they are destitute that liue without it Yea they are subiect to the contrary euils hauing in them a witnesse that daily accuseth them and a Iudge that condemneth them no guide to leade them no friend to admonish them to incourage them in good or discourage them in euill Neither can they doe any thing pleasing vnto God for the end of the Commandement is loue out of a pure heart a good conscience 1. Tim. 1. 5. and faith vnfained of which end they faile that are destitute of it and can doe nothing but sinne against God and bring vpon themselues fearefull condemnation for if our corrupt consciences condemne vs God the righteous and vnpartiall Iudge who is greater then our consciences 1. Joh. 3. 20. will much more condemne vs as the Apostle Iohn speaketh §. Sect. 2 Of the second meanes to obtaine a good conscience Secondly we must labour to know the will of God reuealed in the Scriptures and to apply what we know vnto our selues for our owne vse For the conscience iudgeth and witnesseth with God for vs or against vs and therefore we must know what he approueth and condemneth if we would haue our iudgement and euidence to agree with his otherwise our consciences being vniust and erronious will iudge vniustly of our actions and giue in false euidence when wee put our selues vpon them for triall More especially we must labour after the knowledge both of the Law and the Gospell for the Law as it is the rule of our actions according to which they ought to be wholy conformed so also it is the rule of our consciences whereby they discerne whether they be right or crooked good or euill It is the municipall law for the peculiar gouernement of Gods subiects and the booke of Satutes set out by our Soueraigne according to which conscience is bound to iudge and giue euidence which it cannot doe vnlesse it know and be able to examine our actions according vnto this law In which regard the consciences of ignorant men do in most things misleade them into manifold errours because they are not able to iudge of their actions according to Gods Law which they know not but giue sentence of them according to their owne wills humane traditions and their owne inuentions superstitious conceits and good meanings And the like may be said of those who hauing some knowledge of Gods Law doe through negligence or prophanenesse
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
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
be in aduersity we are not to contemne or to bee hard-hearted towards them much lesse to reioyce at their euils and miseries but to take i Luk. 7. 13. Rom. 12. 15. Luk 6. 36. pitty and compassion on them and according to our ability to shew mercy vnto them Vnto these vertues and duties wee may adde k Pro. 18. 24. Deut. 13. 6. Christian friendship in the Lord which ought to be sincere and constant l Luk. 6. 35. Christian charity wherby wee loue our enemies for the Lords sake m Eph. 4. 27. Mat. 23. 24. placablenesse and desire of reconciliation abstayning from all enmity open hostility and secret grudge n Pro. 6. 1◠19. 17. 9. a desire and forwardnesse to preserue friendship betweene others and to restore it being dissolued by making peace and amity Toward those which are vnder our power we must abstaine from all o Pro. 12. 10. 11. 17. cruelty backed either with our authority or might and vse all p Iude v. 22. 23. Tit. 3. 2. Pro 17. 14. Gen. 13. 8. Mat. 17. 26. Rom. 12. 13. 1. Pet. 4. 9. Heb. 13. 2. Gen. 4. 6. 1. Sam. 18. 9. Mat. 27. 39. Psal 37. 12. clemency towards them as much as will stand with their good and contrariwise from indulgence and fond cockering not bearing with their sinnes for foolish loue to the parties but vsing due and necessary seuerity when vices can no otherwise bee reformed and amended Vnto those who dwell in the same society wee are to vse concord and peaceablenesse to which purpose we must resist the beginnings of contention take away the occasions and sometimes depart from our owne right to preserue or redeeme peace And towards strangers our dutie is to vse good hospitality especially to the poore and harbourlesse Finally as wee are to preserue our neighbours person and life by performing all these inward duties vnto them so are wee to shew the outward signes of them in our countenance eyes gesture and voyce which must be so milde sweet and gracious that they promise to the beholders and hearers nothing but humanity brotherly loue and good will §. Sect. 3 Of outward duties here required respecting the person of our neighbours The outward duties tending to the preseruation of our neighbours Psal 34 12 13. Pro. 12. 18. Pro. 17. 19. Mat. 5. 22. Eph. 6 9. Phil. 2. 14. Gal. 4. 29. Rom. 12. 14. Leuit. 19. 16. Ezech. 22. 9. Pro. 25. 23. Psal 82. 4. Iob 29. 12. Mat. 27. 24. Pro. 24. 11 12. Exod. 21. 33. Deut. 22. 8. Tit. 3. 2. Mat. 26. 52. Exod. 21. 24. Leuit. 24. 19. Tit. 1. 7. Ps 26. 6. Gen. 9. 6. Num. 35. 33. Apoc. 22 15. Heb. 13. 16. Gal. 6. 10. 5. 22. Rom. 12. 13. person and life respect our words or deedes In respect of the former there is required that wee haue a peaceable tongue which speaketh all good and no euill to and of our neighbours Vnto them wee must vse louing and courteous speeches and abstaine from all brawling and scolding rayling and reuiling scoffing and scorning vnchristian menacings towards inferiours and murmuring towards superiours and cursings and imprecations towards any man And of them we must not behind their backes vse tale-bearing and slandering nor lend our eares to those who offer these wrongs vnto them In respect of our deeds all our workes and actions must tend to the preseruation and defence of our neighbours life and person but especially of his immortall soule which ought as it is most precious in it selfe so to be most deare vnto vs. In which regard we must omit no duty which may defend and preserue the life and person of our neighbours when we can and may lawfully performe it We must not by our negligence leaue any thing vndone nor by our wilfulnesse doe any thing whereby they may be indangered Neither must we commit any act which tendeth to his hurt and hazard But we must haue peaceable hands and not in time of peace quarrell and fight and innocent hands free and cleane from blood neither hurting and wounding the body of our neighbours nor killing and taking away his life but contrariwise we must be beneficent and in all our actions doe them all good vsing humanity and mercy to all and brotherly loue and kindnesse towards those who are of the houshold of faith §. Sect. 4 Of the duties which we owe to our neighbours soule The duties which tend to the preseruation of the life of our neighbours soule are either naturall or spirituall In the former respect wee Gen. 45. 27. Pro. 17. 22. Gen. 27. 46. Exod. 1. 14. Pro. 10. 1. 1. Sam. 1. 6 7. 1. Cor. 10 32. 1. Ioh. 2. 10. 1. Cor. 9. 19 2. ought to preserue their liues in cheering and comforting them by our sweete and Christian conuersation and not vniustly offer vnto them any occasion whereby they may be vexed and grieued In respect of the latter we are not to hinder by any meanes the saluation of others nor to be any wayes an offence vnto them neglecting their saluation as though it were a thing not belonging to vs but contrariwise vse all good meanes whereby they may be wonne to Christ edified in their most holy faith and furthered in the way of holinesse and righteousnesse which will bring them to euerlasting happinesse To which end we must not commit any act whereby we may be scandalous vnto another and a cause of his sinne either by a 1. Kin. 21. 7 25. prouocation b 2. Sam. 16. 21. Mat. 16. 23. euill counsell or c Rom. 14. 15. bad example but contrarywise performe cheerefully all duties belonging to the communion of Saints e Rom. 1. 11 12. 1. Thes 5. 11 14. Iam. 1. 19. in spirituall things as mutuall f Heb. 10. obseruation one of another g Dan. 12. 3. instructing the ignorant confuting conuincing and reclaiming him that erreth that he may be sound in the faith admonishing and h Heb 3. 12 13. exhorting the negligent and backward i Leuit. 19. 17. Gal. 6. 1. reproouing those that offend k 1. Thes 5. 14. comforting the comfortlesse and l Mat. 5. 16. 1. Pet. 2. 12. shining before all in the light of a good life and holy example §. Sect. 5 Of duties belonging to our owne persons Besides which duties which we owe to our neighbours there are diuers others required in this Commandement which are to bee performed to our selues for the good preseruation and defence of our persons and liues and especially for the saluation of our soules In respect of our bodies and liues heere is required that wee vse all good and lawfull meanes Mat. 6. 1. Pro. 17. 22. Eccl. 3. 22. whereby our health may be preserued as temperance and sobriety in diet moderate sleepe and labour honest and moderate recreations of body and minde cheerefulnesse and honest ioy reioycing in the fruition
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
Commandement And Iehoshaphat is commended because he sought the Lord God of his father and walked in his commandements which duties if 2. Chro. 17. 4. we ioyne together we shall be blessed according to that of the Psalmist Blessed are they that keepe his Testimonies and that seeke him with their whole heart Psal 119. 2. §. Sect. 8 That we must seeke to haue and hold Gods grace and fauour in Iesus Christ Finally to this duty of seeking God is required that we seeke to haue and to hold his face and fauour in Iesus Christ desiring nothing more in Act. 17. 28. the world then to haue the bright beames of his countenance continually shining vpon vs and to finde and feele the sweete and vitall influences of his fauour warming our hearts with ioy and comfort for in him wee liue and mooue and haue our being and if hee graciously behold vs with the benigne aspect of his mercy and loue we liue and flourish but if hee doe turne away his face we are troubled and if he but blow vpon vs with the Ps 104. 29 30. breath of his displeasure our breath will faile and dying we shall returne to our dust He is the life-giuing Planet and Sunne of all comfort and ioy who by the beames and influences of his fauour both giueth vs life and preserueth vs in our well-being And therefore as the inferiour creatures are much indammaged when in the eclipses of the Sunne they are for a short time depriued of its presence and vitall influences so cannot our soules but receiue much hurt and spirituall detriment if the beames of Gods fauour be for the shortest moment eclipsed from vs. Heereof it is that we are exhorted to seeke the Lord and his face because in him our Psal 105. 4. life and strength vertue and vigour chiefly consisteth Seeke the Lord and Hos 5. 15. Psal 106. 4. his strength seeke his face euermore And therefore no sooner was Dauid mooued to performe this duty but presently he vndertaketh it as being aboue all other things most pleasant and profitable When thou saydest Psal 27. 8. saith he Seeke yee my face my heart said vnto thee Thy face Lord will I Vers 9. seeke And hence it is that if the Lord did neuer so little estrange himselfe he doth so earnestly pray that hee would not hide his face from him and cryeth out as a man vtterly forlorne and forsaken of all hope and comfort My God my God why hast thou forsaken me why art thou so farre Psal 22. 1. from helping me and from the words of my roaring And contrariwise when he inioyed Gods face and fauour he thought himselfe much more happy then in the fruition of all earthly blessings There are many saith he that say Who will shew vs any good Lord lift thou vp the light of thy countenance Psal 4. 6 7. vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and wine increased Now the meanes whereby we may preserue and assure vnto our selues the face fauour and louing countenance of God is daily to striue and labour after greater perfection in all spirituall graces and in the duties of his seruice as to know him more perfectly to beleeue in him more assuredly to loue him more intirely to feare him more reuerently to trust in him more firmely to hope in him more cheerefully and patiently to call vpon him more deuoutly and feruently to heare his Word more attentiuely and to performe all the duties of piety righteousnesse and sobriety more sincerely and diligently then we did the day before And if we thus labour and indeuour to please God in all things we shall be sure of his fauour and notwithstanding our manifold infirmities he will shine vpon vs with the light of his countenance and graciously accept and be well pleased with vs in the face of his Beloued and our Mat. 3. 17. onely Sauiour Iesus Christ CAP. V. Of the right manner of seeking God so as we may be sure to finde him and of the benefits which arise from it §. Sect. 1 That we must seeke God first and principally seasonably and constantly AND these are the things which are required to this duty of seeking God daily The second point propounded was the Matth. 6. 33. manner how he is to be thus sought of vs. In which respect wee are to seeke him rightly according to the direction of his Word Wherein is required first that we seeke God first and principally that is aboue all things in the world more highly esteeming him in our iudgements more often thinking on him in our meditations more feruently cleauing vnto him in our hearts wils and affections more diligently seeking his grace and fauour in all our actions then the greatest excellencies that heauen or earth can affoord vnto vs. Secondly wee must seeke him first in time and before all other things as men vse to seeke first things chiefly necessary profitable and of greatest value and excellency and when they haue any spare time things of lesse vse vtility or worth as treasures before lumber meanes of life foode apparell liberty and peace before superfluities and such things as serue onely for ornament and delight Thirdly wee must seeke him in the opportune seasonable and acceptable time when he may bee found that is whilst the day of saluation lasteth and whilst yet God offreth vnto vs his grace and fauour and still vouchsafeth vnto vs his holy Ordinances that seeking we may find him in them Yea whilst God biddeth vs seeke his face and euen assoone as the word is come out of his mouth our hearts must answere Thy face O Lord will I seeke So the Lord by his Prophet Psal 27. 8. exhorteth vs Seeke ye the Lord while he may be found and call vpon him while he is neere And the Church and people of God perswade one another Esa 55. 6. Let vs goe speedily to pray before the Lord and to seeke the Lord of hosts and Zach. 8. 21. I will goe also We must seeke the Bridegroome when hee is come into his Garden and inuiteth vs to feast with him in his spirituall delicacies And whilst he knocketh at the dore of our hearts with the finger of his Spirit and calleth vnto vs by the ministery of his Word saying Open vnto mee Cant. 5. 1 2. my sister my loue my doue my vndefiled Wee must not giue him a come-againe nor put him off with slight excuses lest he punish our sloth by withdrawing himselfe and the comforts of his Spirit from vs and because we would not open when he knocked nor answere when hee called he make vs to knocke and call and cry before he will heare vs and to seeke him with sorrow before he will be found of vs that so he may make vs afterwards to esteeme more of his gracious offers and to make more precious account of his comfortable
presence when hee doth againe vouchsafe it vnto vs which we did not greatly value when as we might haue inioyed it with ease and pleasure Now the most seasonable time of seeking God are the dayes of our youth and when with good Iosias we seeke him 2. Chro. 34. 3. in our tender age for he seeketh him best and most acceptably that seeketh him soonest and with best speede Which if we haue neglected then the best time of seeking him is the time present and while yet the sound of his voyce in the ministery of his Word ringeth in our eares calling vs to turne from our sinnes and returne vnto him For whilest God seeketh vs in his holy ordinances it is fit time of seeking him neither is the acceptable time and day of saluation past whilest yet the light of the Gospell shineth 2. Cor. 6. 2. vnto vs and therefore to day if ye will heare his voyce harden not your Psal 95. 7 8. heart But if wee neglect this time and let Christ goe away through our prophanenesse or slothfull negligence hee will say vnto vs as he did vnto the Iewes Ye shall seeke me and shall not finde me and where I am thither ye Ioh. 7. 34. cannot come And finally as in respect of the time we must seeke him seasonably so also constantly that is continually and to the end of our liues when as hauing full fruition of him we shall be secure in his presence and without feare of losing him Wee must seeke him not onely in the day of aduersity and affliction when wee most sensibly apprehend our neede of Esa 26. 16. him for this may be performed by the greatest hypocrites and the most despisers of his grace at other times but also in the time of our prosperity when carnall reason would perswade vs that hauing all things at our hearts desire we haue lesse neede to sue and seeke vnto him Not onely when he sheweth his glory and greatnesse vpon extraordinary occasions as by terrible thunder lightning earthquakes and such like which caused the rebellious Israelites to seeke him when they had formerly reiected 1. Sam. 12. him but wee must continue this duty at all times according to that wish of the Lord in the behalfe of the Israelites O that there were Deut. 5. 29. such an heart in them that they would feare me and keepe my Commandements alwayes c. §. Sect. 2 That we must seeke God in Iesus Christ sincerely zealously and with all diligence And after this manner we ought to seeke God in respect of the time in respect of the person in whom we must seeke him it must be in the face of his Anointed and the alone mediation of Iesus Christ the Sonne of his loue in whom onely he will be found of vs. For if wee seeke him in our owne merits workes and worthinesse we shall in regard of their imperfections and corruptions be more estranged from him In respect of our selues who are the seekers we must seeke him if we meane to find him after a right manner first sincerely and vprightly with all our hearts and soules wills and affections So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their God And heerein propoundeth 1. Chro. 22. 19. Psal 119. 10. himselfe as an example for our imitation professing that with his whole heart he had sought the Lord. Thus Asa and the people of Iuda entred into a couenant to seeke the Lord God of their fathers with all their heart 1 Chro. 15. 12. 22. 9. and with all their soule Which sincere seeking onely hath the promise of finding him according to that in Deuteronomie If from thence thou shalt Deut. 4. 29. seeke the Lord thy God thou shalt finde him if thou seeke him with all thine heart and with all thy soule And so the Lord promiseth the people of Iudah that if in the land of their captiuity they would seeke the Lord they Ier. 29. 13. should finde him if they should search for him with all their heart Secondly we must seeke the Lord not coldly and formally as though we were carelesse whether we found him or not but zealously and with all earnestnesse as being the chiefe thing which we desire And as the couetous man neglecteth his meate that he may get money and the famished man money that he may get meate to satisfie his hunger so must we couet and hunger after Gods presence and labour to inioy his face and fauour more then to inioy all our earthly desires And this feruencie of affection in seeking God is in most liuely manner expressed in the example of the Spouse in the Canticles seeking her Bridegroome who like a woman rauished with Cant. 5. the excellencies of her Louer and euen mad with loue hath her heart so fixed on him that she can rest neither night nor day but euen in her bed where shee should sleepe her mind runneth on him and betweene sleeping and waking vp she starteth to let him in whom her soule loueth of which hope when she findeth her selfe frustrate by his withdrawing himselfe she calleth vnto him and seeketh for him and hauing neither answere nor desired successe she runneth about the streets of the Citie euen in the night and enquireth of the Watchmen and euery one shee met as though the heate of loue had made her to cast off the Vaile of modesty if they could tell her no tidings of her Beloued being neuer at rest till she had found him and had againe gotten him within her imbracements Finally vnto this feruency in affection we must ioyne diligence in action indeuouring and labouring in the vse of all good meanes whereby we may finde God and bee more and more assured of his grace and fauour For vnto this sedulity in seeking God are the promises made and the Apostle telleth vs that he is a bountifull rewarder of them that diligently seeke him As therefore they who haue lost some precious iewell wherein their Heb. 11. 6. chiefe wealth consisteth doe not content themselues with a slight search but set all other businesse aside to seeke it and are so intent and wholy taken vp with their imployment that they can scarce finde any time to sit downe and rest them yea to eate drinke or sleepe till they haue found it and haue all their thoughts so intent vpon this one thing which they haue in hand that they minde not what is spoken or done in other matters so must wee vse the like or greater diligence in seeking God who is of infinite more value then all the Iewels of the world And if Dauid was so wholy intent in preparing a visible place of Gods presence that hee protesteth to neglect all other things in comparison of it as that hee would not come into the tabernacle of his Psal 132. 3 4 5. house nor goe vp into his bed nor giue sleepe
vnto his eyes nor slumber vnto his eye-liddes vntill hee might finde a place for the Lord an habitation for the mighty God of Iacob then how much more should wee bee diligent and earnest aboue all things in seeking God that wee may haue him to reside and dwell with vs in the temple of our hearts §. Sect. 3 Of the fruits and benefits which we inioy by our daily seeking of God The third point to be considered is the manifold fruits and benefits which they receiue and inioy who thus daily seeke God For first they Psal 69. 6. shall not be confounded by any shame nor with the malice and might of all their enemies according to that of the Psalmist Let not those that seeke thee be confounded for my sake O God of Israel Their infirmities shall not be laid to their charge nor their imperfections corruptions and failings in performing the duties of Gods seruice as appeareth by the prayer of Hezechias for them who had prepared their hearts to seeke God 2. Chro. 30. 18 19. whom God pardoned though they were not cleansed according to the purification of the Sanctuary They shall not lose their labour nor spend their strength in vaine for the Lord hath promised that those who thus seeke him shall surely finde him If thou seeke the Lord thy God thou shalt finde him Esa 45. 19. if thou seeke him with all thine heart So Azariah telleth Asa and the people that the Lord would bee with them while they were with him and if Deut. 4. 29. 1. Chro. 28. 9. 2. Chro. 15. 2. verse 4. they sought him he would be found of them the which he confirmeth by the experience which their fathers had hereof in former times euen as afterwards they found the Word of God in his mouth confirmed in their owne experience for no sooner did they set themselues to seeke the Lord with their whole desire but he was found of them and the Lord gaue them rest round verse 15. about And as wee shall by seeking God be freed from all euill so shall we haue the fruition of all good for we shall inioy God himselfe and hee will dwell in vs as in his Temple and communicate himselfe vnto vs as vnto his loue and Spouse Neither will he come empty-handed but bring with him his rich rewards and as he is infinitely good in himselfe so will he bee good vnto them that waite for him and to the soule that seeketh him He Heb. 11. 6. will not let any good thing bee wanting vnto them They shall receiue the blessing from the Lord and righteousnesse from the God of their saluation They Psal 34. 10. Psal 24. 4 5 6. 2. Chro. 31. 21. shall prosper in all their workes be preserued from all dangers and deliuered from all euill for the hand of the Lord is vpon them for good that seeke Ezra 8. 22. him but his power and his wrath is against all them that forsake him He will Psal 9. 10. not forsake them but will hide them in the day of his anger They shall Zeph. 2. 3. receiue spirituall growth in all graces through the beames of his brightnesse and the sweete influences of his fauour as the hearbes and trees receiue growth and become fruitfull by the vertue of the Sun that shineth vpon them Yea themselues shall be as the shining light that shineth more and Pro. 4. 18. more to the perfect day and in his light they shall see light and be admitted to the sight and contemplation of his secret counsels They shall haue their faith and affiance in God more and more confirmed through that familiarity and communion which they haue with him and hauing peace with God they shall haue also peace of conscience and peace with all the creatures They shall haue safety and Christian security in Gods presence fauour and protection and he will giue them rest on all sides because they 2. Chro. 14. 7. haue sought the Lord their God So as they may say with Dauid I will not bee affraide of ten thousand of people that haue set themselues against mee round Psal 3. 5. about Though I walke through the vale of the shaddow of death I will feare Psal 23. 4. no euill for thou Lord art with me thy rod and thy staffe they comfort me God Psal 46. 1 2. is our refuge and strength a very present helpe in trouble therefore will not we feare though the earth be remoued and though the mountaines bee cast into the middest of the sea c. And in the greatest garboyles of worldly troubles they may say with him I will both lay mee downe and sleepe for thou Psal 4. 8. Lord onely makest me dwell in safety They shall haue their hearts filled with ioy and gladnesse in the fruition of his fauour and shall aboue all others haue continuall cause of reioycing according to that of the Psalmist Let all those that seeke thee reioyce be glad in thee and let all such as loue Psal 70. 4. thy saluation say continually Let God be magnified And againe Glory ye in his holy name let the heart of them reioyce that seeke the Lord. They shall Psal 105. 3. 2. Cor. 1. 12. lead an holy and vnblameable life when as they are alwaies taken vp in these pious exercises and attaine daily vnto more and more perfection in all sauing graces and in the performance of all Christian duties Yea they shall haue not onely abundance of grace and all Spirituall good in this life but also of glory in the life to come For they that seeke God now shall then perfectly finde him and with him eternall blessednesse in the fruition of the chiefe goodnesse according to that of the Prophet Dauid They that seeke the Lord with their whole heart are blessed for John 17. 3. Psal 16. 11. Psal 119. 2. Amos 5. 4 6. they shall liue the life of Grace here and the life of glory in the world to come §. Sect. 4 Of the euils which follow our neglect of seeking God Finally the euils and mischiefes are manifold which follow the neglect of this dutie of seeking God for Gods power and wrath is against them to Ezra 8. 22. bring vpon them the punishment of their neglect Hee will withdraw from such his comfortable presence and by grieuous afflictions enforce vpon them this dutie which they will not doe cheerefully and of their owne accord according to that in Hosea I will goe and returne to my place till they acknowledge their offence and seeke my face in their afflictions they will Hos 5. 15. seeke me early They shall not prosper in any thing which they doe or take Ier. 10. 21. in hand as the Lord threateneth the bruitish pastors of Iudah And as the flowres and plants cannot thriue and flourish which inioy not the light and warmth of the Sun so much lesse shall they prosper
dwell with vs and principally for our gouernours among other blessings crauing this aboue others that God will be pleased to giue them hearts to erect the exercises of Religion in their families to the aduancement of his owne glory and the saluation of themselues and those who are committed to their charge But yet let neither gouernours nor inferiours content themselues with these family-duties which they performe with others but set some time and place apart for their priuate deuotions that they may haue secret conference with God confessing and bewayling their particular sinnes and corruptions which being knowne onely to him and their owne consciences they would not haue men to take notice of them by any open acknowledgments laying open their speciall wants and desiring earnestly a supply of those gifts and graces wherein they finde themselues most defectiue and rendring thankes vnto God for those peculiar benefits and blessings which in a speciall manner he hath conferred vpon them §. Sect. 3 Of the extraordinary prayers vpon euery good occasion But it is not enough that we vse daily these set solemne and ordinary prayers but we must as our Sauiour inioyneth vs Pray alwayes and as the Luk. 18. 1. 1. Thes 5. 17. Vers 18. Apostle speaketh continually and without ceasing That is we must be ready to pray so often as God shall giue vs any occasion or as the Apostle speaketh in euery thing that is crauing Gods blessing when we vndertake any businesse and praysing his name for his gracious assistance whereby we haue beene inabled to atchieue it crauing his protection at the approching of any danger and his helpe and strength for the ouercomming of any difficulty which affronteth vs in our way In a word we must pray in season that is at our ordinary times and vpon common occasions and out of season that is extraordinarily when any speciall and new occasion offereth it selfe vnto vs. Vnto which prayers there is not required that we should vse our voyce or gestures of the body which are vsed in set prayers or that we should in any continued or long speach of the soule vnto God expresse our selues in all the parts of prayer but onely that we vse sudden and short eiaculations lifting vp our hearts vnto God and as it were darting vnto the Throne of grace our feruent desires which we may doe without being discerned in the middest of a crowd and without any distraction from our ordinary affaires And thus Nehemiah prayed vnto Nehem. 2. 4. God in the presence of an heathenish King for good successe in his suite Moses in the middest of the Armie for helpe and deliuerance when Exod. 14. 15. as they were pursued by the Egyptians And our Sauiour Christ himselfe at the graue of Lazarus And thus are we to pray continually and John 11. 38 41. without ceasing either in our set and solemne prayers or these short expressions of our hearts desires in all companies vpon all occasions and at all times not onely in the day time but euen in the night also either rising with Dauid to praise God when our hearts are rauished with the ioyfull apprehension of some extraordinary benefits according to that At Psal 119. 62. midnight will I rise to giue thankes vnto thee because of thy righteous Iudgements or with the Church in the Lamentations to craue helpe and deliuerance when we lie vnder the waight of some grieuous afflictions Arise saith she cry out in the night in the beginning of the watches powre out thine Lam. 2. 19. heart like water before the face of the Lord c. And this if wee doe our prayer will be more feruent and effectuall our senses and soules being sequestred from worldly affaires and not incumbred and interrupted in these holy exercises with any earthly distractions Or at ordinary times and vpon vsuall occasions lifting and raising vp our hearts and minds vnto God when we wake out of our sleepe praysing him for all his mercies and goodnesse and namely for the rest which he hath giuen vs and desiring the continuance of his loue and fauour with all the signes and testimonies of it But heere our chiefe care must bee that by this continuall custome and daily practice we doe not grow to a lesse esteeme of this high and holy duty that our hearts be not negligent and carelesse in the performance of it and so our prayers become cold and formall and performed more for custome then for conscience but that wee pray with our whole hearts in zeale and feruency of Spirit accounting it the highest priuiledge in the world that we haue daily and continually such sweete entercourse and communion with God and such free accesse vnto the Throne of grace at all times and vpon all occasions to make our suites and requests knowne vnto our Soueraigne King and gracious Father with assurance to haue them heard and granted The which must inflame our deuotion and zeale and cause vs to powre forth our hearts vnto God without which the prayer of the lips wanting the fire of zeale and deuotion will become as the Wise man speaketh the sacrifice of fooles And Eccl. 5. 1. therefore we must with Dauid powre out our soules vnto God and with the Psal 42. 4. afflicted Church lift vp our hearts with our hands vnto the Lord of heauen or else we can haue no assurance to be heard seeing these onely who thus doe Lam. 3. 41. haue the promise according to that of the Psalmist The Lord is nigh vnto Psal 145. 18. Esa 29. 13. all them that call vpon him to all that call vpon him in truth And if we would haue the sacrifice of our prayers accepted of God we must not only offer vnto him our outward members and parts but wash also our inwards our Leuit. 1. 13. hearts and affections and so offer our selues as a whole burnt offering vnto God And whilst we stretch out our hands our hearts also must be inlarged Psal 143. 6. with thirsting desires after the liuing waters and springs of Gods gifts and graces like vnto the thirsty land §. Sect. 4 Diuers motiues vnto the daily exercise of prayer Vnto which daily and continuall prayers with this zeale and feruency of Spirit we may be moued first if we consider that we stand in such Act. 17. 28. neede of Gods continuall helpe and assistance that wee cannot subsist without it the least minute for in him we liue and mooue and haue our being Secondly that we stand daily and continually in want of some gift and grace of God and of all of them in some measure and degree and also of some one or other of Gods temporall benefits or at least of the right and holy vse of them And therefore seeing our wants are continuall and God hath appointed prayer as the hand of the soule to be thrust into his rich Treasury of all grace and goodnesse for a continuall supply
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
yet in the euening before he goe to bed For though this something be better then nothing yet consider that the morning sacrifice was no lesse required of God then the euening that the seruants of God haue risen betimes to call vpon him that we cannot looke to prosper in any of our labours if we haue not first craued Gods blessing vpon them that we are daily subiect to many dangers to fall into many snares of the diuell to bee ouercome of his tentations to bee attached with Gods Iudgements and to be plunged into many perils which are daily incident vnto the life of man yea that before night wee may be strucken with sudden death as many others haue been whom we haue knowne and heard of and so be arrested and called to the barre of Gods Iudgement to plead guilty or not guilty before wee haue presented our selues at the Throne of grace to sue forth our pardon and then how fearfull is our condition if we are thus taken away in our sinnes From all which dangers we shall be secured if wee conscionably performe this daily duty of morning prayer and neuer goe about our worldly businesse till wee haue gotten our pardon to carry with vs. §. Sect. 3 That before we pray we must vse preparation and what is required vnto it Now being by these reasons perswaded to the daily practice of this duty let vs in the next place consider how we may so performe it as that Psal 108. 1. it may be acceptable vnto God and profitable for our owne saluation And vnto this many things are required before in and after our prayers Before is required preparation for as Dauid speaketh of praising God so may we of prayer in all kindes our hearts must bee prepared and so must our tongues before wee can pray And as they that meane to make any good musicke doe first set their instruments in tune so must wee before we can make any sweet melody in Gods hearing tune our hearts that they may be fit for this action And if we will not speake vnto our Prince rashly and vnaduisedly but prepare our selues by due meditation both in respect of the matter and manner of our speech how much more should Eccles 5. 1 2. we auoyd rashnesse of mouth and hastinesse of speech when as we speake to the soueraigne King of heauen and earth Now in this preparation wee must examine our sinnes that wee may afterwards humbly confesse them and craue pardon especially we are to search out those whereby we haue most displeased God and wounded our owne consciences and wherunto our corrupt nature is most inclined and also labour to finde out our speciall wants and those gifts and graces in which we are most defectiue or of which in respect of our present occasion wee most stand in need that accordingly wee may frame out suits and presse them vnto God with more efficacie and feruency of desire Secondly we must looke to our feet that is to our affections as the Wise-man exhorteth and examine Eccles 5. 1. with what disposition we come vnto prayer whether as earnest suiters that will haue no deniall or after a cold carelesse and formall manner for custome rather then conscience sake especially wee must bee carefull to banish out of our minds and hearts all worldly and wandring 1. Tim. 2. 8. thoughts carnall lusts wrath doubting maliciousnesse c and that wee be heauenly-minded and haue our hearts fraughted with holy desires hungring and thirsting after the gifts and graces which we intend to beg at Gods hands Finally we must take heed that wee doe not present our selues before God in our impenitency but if wee be guilty of any sinne Prou. 28. 9. Psal 66. 18. Esa 59. 1 2. we must bewaile it and promise amendment For our sinnes vnrepented of stand as a wall of separation betweene God and vs hindring his blessings from descending and our prayers from ascending especially wee must bewaile our want of charity and purposes of reuenge for as wee forgiue Math. 5. 23. and 6. 14. men their trespasses so will God forgiue vs. And because wee are so dull and auerse to this holy duty that by all our meditations we cannot as we ought prepare our selues vnto it therefore let vs intreat the Lord before we make any other suit vnto him that hee will prepare our mindes and hearts aright and so assist vs with his grace and holy Spirit that wee may performe this high holy duty in some such maner as may be acceptable in his sight In our prayers diuers things are required As first in respect of the obiect that we pray onely to God our Father in heauen as our Sauiour hath taught vs. Secondly in the alone mediation of Iesus Christ For as there is but one God so there is but one Mediator betweene God and 1. Tim. 2. 5. man the man Christ Iesus Thirdly seeing through our ignorance and corruption we cannot pray as wee ought therefore wee must craue the assistance of God the holy Ghost which helpeth our infirmities and maketh intercession for vs with sighes and grones which cannot be expressed In respect of Rom. 8. 26 27. Zach. 12. 10. the subiect or party that prayeth diuers things are required first in respect of his person secondly in respect of his action In respect of his person 1. that he be a faithfull and righteous man For they that draw neere vnto God must be holy as he is holy not in the perfect holinesse and righteousnesse Leuit. 19. 2. and 10. 2 3. which the Law but which the Gospell requireth that is in respect of sincerity and integrity desire resolution and indeuour For the prayer of the righteous man onely is effectuall and the Lord satisfieth their desires alone that feare him Neither can our suites be acceptable vnto God Iam. 5. 16. Psal 145. 19. Prou. 15. 9 29. before our persons are accepted according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him And so Dauid saith that the eyes of the Lord are vpon Ps 34. 15 16 17 the righteous and his eares are open to their cry But the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth And therfore our care must be if we would pray with hope to be heard to lift vp pure hearts and hands vnto God not in their owne naturall purity but as they are washed with the blood of Christ Besides which washing of Iustification we must labour after the spirituall washing of Regeneration that we may be cleansed by the water of the Spirit applying vnto vs the vertue of Christs death and Resurrection and the washing of repentance bathing our selues in the teares of hearty sorrow and contrition because by our sinnes we haue displeased our gracious God And if wee prepare our hearts
for a malefactour vvho is suing vnto his Prince for a pardon that concernes his life to turne from him in the middest of his speech and to hearken vnto the motions of his lewd companions solliciting him to returne to his former courses or for a child who being suing vnto his father for his inheritance and by him imployed about writing and sealing his Euidences doth leaue all this waighty businesse and runneth away with his play-fellowes to hunt after Butterflies Finally let vs meditate on that griefe and discontentment which followeth those prayers which are made with these distractions and how with sorrow and late repentance vvee vvish that vvhat vvee haue done had beene done othervvise and contrarivvise of the ioy and comfort vvhich accompanieth and vvaiteth vpon the vvell-performance of these holy duties out of the assurance that they giue vs of Gods loue of the dvvelling of his Spirit in our hearts vvhich hath thus helped our infirmities and that our prayers being acceptable vnto God are surely granted and then thinke vvith our selues that it vvill not stand vvith our vvisedome to gaine all this griefe and lose all this comfort and ioy because vvee vvould not repell these vvorldly thoughts and distractions nor so much as force them to a short absence vvhen as vvithin lesse then the lesser part of an houre our hearts and they might lavvfully meete together §. Sect. 3 That we must pray with our vnderstandings And these are the things generally required that our prayers vnto God may be the speech of the soule now wee are to speake more specially of 1. Cor. 14. 15. 1. Chro. 28. 29. those things which are required hereunto both in our minds and hearts In our minds it is required that we pray with vnderstanding vnto which knowledge is necessary both of the true God vnto whom we pray and of his will reuealed in his Word according vnto which wee are to frame our prayers Wee must know God in his owne nature and persons and in his Sonne Iesus Christ in whom onely wee can know him aright Iohn 17. 3. 1. 18. Matth. 11. 27. Esa 65. 24. Dan. 9. 23. Psal 65. 2. Wee must know him in himselfe and in his sauing attributes towards vs as that hee is a God all-sufficient most mercifull bountifull and gracious and our most louing Father in Iesus Christ who listeneth vnto our suites before wee make them a God that heareth prayers and is more ready to giue then wee to aske Secondly wee must haue knowledge of Gods reuealed will which ought to be the rule of all our suites from which if wee swerue we shall erre in our owne inuentions and Rom. 8. 26 27. aske we know not what We shall not pray in the Spirit which teacheth vs to pray according to the will of God and wanting this guide and not knowing of our selues how to pray as wee ought wee shall aske things hurtfull as well as profitable and such as tend rather to the satisfying our carnall lusts then the furthering of our eternall saluation We shall aske Iam. 4. 2 3. amisse and so obtaine nothing at Gods hands seeing though we like foolish children aske things euill and hurtfull yet our heauenly Father onely Matth. 7. 11. wise knoweth to giue good things alone vnto his children that aske him neither hath he made any promise at large that he will grant whatsoeuer we aske which because through our ignorance wee are apt to aske that which is euill as well as that which is good would be in this case a threatning 1. Iob. 5. 14. rather then a promise but that our suites shall be heard if we pray according to his will §. Sect. 4 That we must pray in faith Secondly it is required that we pray in faith for we cannot come vnto God before we beleeue that God is and as the Apostle speaketh How shall Heb. 11. 6. we call vpon God in whom we haue not beleeued seeing no man is willing to pray vnlesse it be for forme and fashion sake but he who is perswaded that God will be gracious vnto him and giue eare vnto his requests Secondly without faith our persons are not accepted of God and they can no otherwise be accepted but in Christ nor we be in Christ but by faith and consequently our actions cannot please him when our persons doe not yea being tainted with our corruptions they are turned into sinne Thirdly Rom. 14. 23. we can haue no accesse vnto God but through Christ our Mediatour being naturally dead in sinne and the children of wrath as well as others Eph. 2. 18. neither haue we any interest in Christ till by a liuely faith we be ingrafted into him Fourthly without faith we haue no hope to be heard seeing the prayer of the faithfull man onely auaileth with God as the Apostle speaketh and as we beleeue so it shal be vnto vs. For we haue no assurance but from Jam. 5. 16. Gods promises which are alwayes made vpon the condition of faith bringing foorth the fruits of vnfained repentance In all which respects it is most necessary that we ioyne faith with our prayers and first a iustifying faith which applieth vnto vs in generall the promises of the Gospell Christ Iesus and all his benefits and assureth vs of the remission of our sinnes of reconciliation with God and that both our prayers and persons are accepted of him whereby wee are imboldened to approch vnto the Throne of grace that we may obtaine mercy and finde grace to helpe in time of Heb. 4. 16. 10. 22. neede And secondly some more speciall acts and branches of this faith which perswade in particular 1. That our prayers in their seuerall parts are agreeable vnto Gods will and Word that the things we pray for be good and lawfull tending to the aduancement of Gods glory and our owne saluation and such as the Lord hath promised to bestow vpon vs. Secondly that thus praying according to Gods will he will heare vs graciously and grant vnto vs euen those particular blessings and benefits which wee haue Mat. 7. 7. Ioh. 16. 23. craued and God hath promised to bestow vpon vs namely in that manner which he hath promised to giue them that is when we begge spirituall graces and heauenly glory which God hath absolutely promised without any condition in some degree as in his wisedome hee seeth fitting for vs we must accordingly absolutely beleeue that we shall receiue them but when we craue temporall benefits which God hath promised conditionally so farre foorth as they will stand with his glory and our spirituall good and euerlasting saluation we must beleeue that wee shall obtaine them so farre foorth as they will stand with these conditions And thus in both kinds we must pray in faith and as much as in vs lyeth banish wauering and doubting for he that wauereth is like a waue of the sea 1. Tim. 2. 8. Iam. 1.
and thankfulnesse and so make vs to become earnest and vnwearied in rendring vnto God praise and thankesgiuing when as we obserue a solemne fast and keepe vnto God a Esa 26. 16. day of humiliation consecrating it wholly to the exercises of religion and charity especially prayer and meditation And finally at all other times when we are fitted thereunto by Gods Spirit and sufficiently qualified with the former graces The which notwithstanding is to be vnderstood of priuate prayer by our selues and not when we pray in the company of others for then we are by the rule of charity to haue respect vnto them and not to tyre their zeale and deuotion and cause them to sinne through our tedious prolixity by wearinesse and wandring thoughts although we our selues haue a good appetite to this exercise for this were to force them to sit long at the table who haue quickly dined to cloy the weake of disgestion with variety of dishes because wee who beare them company haue good stomackes and to constraine young beginners and children in Christ to hold out with vs in our pace who are come to a ripe age and so to tyre for wearinesse before they come halfe way to their iourneyes end Which if it deserueth to be iudged vnequall how much is our practice worthy to bee condemned if in our meetings wee contend to out-vie one another striuing who shall exceed in length of prayers and variety of choyce words for the apt expressing of our minds heereby making prayer like vnto a mastery or race wherein we contend for the prize of praise which they are to win who are swiftest and best at length §. Sect. 3 Of the quality of our prayers The second thing to be considered is the quality of our speech which ought to be such in our prayers as is fittest both to stirre vp and expresse our zeale and deuotion Wherein we are to auoyd two extremes the first is curious affectation of words seeing the Lord respecteth not the eloquence of our speech but the sincerity of our hearts and the feruency of our desires which are as loud cries and most perswasiue orations in his eares when wee are most barren in words The second is rudenesse of speech without any fit words or good sense order or coherence which is caused through negligence want of preparation and of due reuerence and respect of Gods glorious Maiesty before whom wee stand and vnto whom we speake not caring what nor how wee babble in his presence though for our credit sake wee would be more carefull in speaking to mortall man not much superiour vnto vs. For otherwise if it proceed not from carelesnesse but from naturall infirmity and want of vtterance which we may iudge of if we be so in other discourses and vpon other occasions our prayers notwithstanding proceeding from vpright hearts and being ioyned with zeale and deuotion will be acceptable vnto God yea euen our imperfect speeches sighes and grones will as effectually moue him to heare vs and grant our suits as the most eloquent speeches which haue all the helpes and ornaments both of nature and art CAP. XVI Of the forme and method which are to be vsed and obserued in our prayers c. §. Sect. 1 Of formes of prayer set downe by others THe last thing to be considered respecteth the forme and manner of powring forth our soules in prayer vnto God which is either by vsing set formes or contriuing of prayers according to present occasions as we are inabled therunto by the Spirit of God The former sort are either such as are inuented by others and learned by hearing or reading their bookes and writings or else by our selues vpon due study and meditation Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts Written and printed formes by those who want ability to pray in their owne words or to frame their suits and petitions and expresse their minds in any good manner and order The which was one end of penning Dauids Psalmes that they might by skilfull Musicians be sung in the Congregation and vsed also in priuate both in families and by our selues alone And our Sauiour prescribed that perfect forme of the Lords Prayer not onely as a rule according to which we are to frame our prayers but also as a prayer to be vsed it selfe and therefore as it is said in one Euangelist After this Math. 6. 9. Luk. 11. 2. manner pray ye so in another When ye pray say Our Father And therefore as children before they can goe are not suffred to sit still but are trained and taught by others that hold them by the hand so though wee want spirituall strength and skill to performe this exercise by our selues yet wee must not neglect it altogether but yeeld our selues to bee trained by others as the Disciples did desire of our Sauiour Christ and as it were holding them by the hand to vse the helpe of their meditations But wee are not to rest in this as sufficient without any further proceedings for though it be fit for a child in Christ that he may be thus trained to goe alone yet when wee come to a riper age and in respect of our meanes should be able to teach others it is a shame for vs and argueth either great impotency and lamenesse in Religion or else negligence sloth and want of exercise if we cannot goe alone but still like children need leading by others Besides we cannot by others meditations vnburthen our selues of our owne particular sinnes of which God and our owne consciences onely are witnesses nor expresse those speciall wants which most pinch vs and which we most desire should be supplied nor fit our occasions to their prayers nor their prayers to our occasions but wee must as God requireth by the Prophet when we come vnto him as suiters take words vnto our selues and frame our petitions and thanksgiuings according Hos 14. 2. to our owne wants and occasions Neither let any that hath beene long trained in the schoole of Christ obiect his want of gifts and abilities seeing if he speake true he proclaimeth his owne shame and non-proficiency For if we had any sense of our wants and sinnes wee might finde some words to expresse them that we might craue a supply of the one and pardon for the other especially to our heauenly Father who is so gracious and willing to beare with our infirmities and who better accepteth of such imperfect prayers as are indited by our selues and vttered with zealous deuotion of honest hearts then of such as are in the best manner penned for vs by others Euen as euery wise father better accepteth of an Epistle inuented and written by his owne sonne himselfe though full of imperfections because it is the meanes to traine him vp to more perfection then that which is done to his hand by one of his fellowes of an higher forme though much more exact
the fruition of his benefits Againe the chiefe end of our eating and drinking is that being thereby refreshed we may be made more fit for the duties of Gods seruice now the body is no more cheared with wholesome meates then the heart and mind with honest mirth and consequently the one is no lesse profitable then the other Neither is it onely necessary for the soule whose refreshing and recreation consisteth in delight but also for the body and preseruing of health and therefore mirth is worthily esteemed one of the chiefe doctors amongst Physicians because if it be seasonable and moderate it cheareth the spirits and so causeth better concoction whereas contrariwise melancholy and lumpish heauinesse damping and dulling them doth turne much of our nourishment into the same humour But yet our care must be that as wee season our meate with mirth so our mirth with the salt of grace that wee may glorifie God in it who is the chiefe cause of our reioycing and mutually profit one another In which regard we must take heede that our liberty burst not out into licenciousnes and that wee doe not make our selues merry with prophane iests by abusing the Scriptures and taking Gods holy name in vaine nor with ribauldrie and scurrilous conceits which tend to the corrupting of maners and the poysoning of our owne hearts and theirs that heare vs nor with biting and bitter gibes and frumps which wound the good name of our neighbour and as much vexe his heart with anger griefe and discontent as wee are delighted with the salty wittinesse of the conceit Finally we must be carefull because here going with the winde and tide we may easily ouer-shoote our selues that wee bee not immoderate in our mirth but keepe our selues within the bounds of sobriety lest our mirth degenerate into phrensie and so iustly incurre the Wise mans censure I said of laughter It is madde in which respect it is fit that wee bee Eccles. 2. 2. carefull to keepe the reines still in our hand that we may checke and curbe in our mirth when it beginneth to gallop lest it giue vs a fall and cause vs to discouer much weakenesse and infirmitie But as the Lord is the cause of our mirth so hee must bee the chiefe end of it and as our reioycing is of and from him so it must bee for him and in him according to that of the Apostle Reioyce in the Lord alwayes and againe I say Phil. 4. 4. Reioyce so that wee may reioyce euen with a double ioy not onely in spirituall but also in ciuill and temporall things if our ioy and mirth be honest and harmelesse witty without the froth of vanity and so ingenuous and charitable that it tend not onely to make our selues merry but to delight them also that beare vs company §. Sect. 3 Of our conferences and discourses at our tables The fourth Christian duty to be done at our meales respecteth our speeches and conferences vnto which is required that they be profitable tending to make vs more holy and religious or more wise and morally vertuous or more liuely and cheerefull vnto the performance of all good duties The first kinde of Colloquies and discourses are chiefly to bee preferred seeing wee must first seeke the Kingdome of God and his righteousnesse Matth. 6. 33. and worldly things in an inferiour place which are incomparably of lesse worth Of which conferences wee may reape more fruit and benefit then of our bodily nourishment seeing that preserueth the outward man onely but these are the spirituall food and repast of the soule which is by much the more excellent part that is but perishing food which corrupteth and wee with it but this food of our soules will indure to life eternall Now because our hearts being barren in good meditations wee cannot easily finde out vpon a sudden fit matter for these discourses and when wee doe are easily put out and drawne vpon euery occasion to fall againe to worldly and idle talke therefore it were good for vs to thinke before-hand on some profitable subiect whereon wee may discourse and conferre or at least that wee doe lay hold on the best opportunities that for the present are offered vnto vs and slightly passing ouer things which are impertinent and vnprofitable as wee doe those meates which doe not please vs pitch vpon that which best maketh for our purpose and make our spirituall meale of it as beeing that wholesome and well-rellishing dish for which putting all the other backe wee haue all the while reserued our stomackes But though these religious conferences at meales bee most profitable yet may wee also lawfully talke of ciuill and morall points yea euen of our owne affaires and ordinary businesse or things some way pertinent to the bettering of our selues or some in our company either for the increasing of our wisedome and prudence or the fitting of vs for action and imployment especially when wee obserue that our company cannot bee easily drawne to entertaine such speech as wholly tendeth to piety and Religion Yet may wee as occasion serueth powder euen these discourses with piety and lying as it were at the spirituall lurch take all good aduantages to insert and interlace into these discourses something profitable for the soule and to bring as much as wee can ciuill premises to pious conclusions Finally it is neither vnprofitable nor vnseasonable if our speeches at our meales doe sometimes tend to the refreshing of our wearied mindes after serious studies with pleasant conceits and honest mirth because though these bee of no great worth in themselues yet they looke to things of more value and serue as helpes and meanes to fit and prepare vs for imployments of an higher nature The which being a thing which wee chiefly ayme at in taking our repast and in refreshing thereby both our mindes and bodies I dare not exclude all pleasant discourse from such meetings for though wee may not make our spirituall meale of such light meates yet may they well serue as sawce to quicken our appetite and though wee may not dwell in such merry conceits yet when our wits are dulled and blunted with more serious discourses wee may vse them as the Israelites did the Philistines forges for our necessity and descend vnto them for a while to sharpen our tooles The which course in our conferences I doe not commend as most excellent in it owne nature for it were to be wished that wee were so spiritually and heauenly-minded that our hearts might be at all times euen rauished with delight when wee are exercised in high and holy meditations and speeches or bringing them to their full effect in our workes and actions but I onely allow it as lawfull and well agreeing and suteable to our present estate full of frailty and infirmitie Vnto which hauing respect I will conclude this point with this one caueat that neither in matters appertaining to Religion nor ciuill wisedome we doe in these
vnto him by thankesgiuing as not acknowledging the Author of these benefits the which also the Lord threatneth against his people of Israel in the same place Secondly vnto this inward thankfulnesse there is required not Vers 9. 10. 11. onely that wee know and acknowledge the Lord to be the Author of our food and nourishment habitually but that we also actually remember this his bounty and goodnesse and hauing them in fresh memory that vpon all new occasions we blesse his name for them According to that commandement When thou hast eaten and art full then thou shalt blesse the Deut. 8. 10 11. Lord thy God for the good land which he hath giuen thee beware that thou forget not the Lord thy God c. Outwardly vnto this thankfulnesse is required that wee expresse it first by our words in returning thankes and praise vnto God for our food and nourishment and for all other good blessings spirituall and temporall which wee haue receiued at his hands the which in companie is to be performed by one as the mouth of all the rest and most conueniently by the master of the family and feast and ioyntly together as occasion company and other circumstances will permit by adding hereunto singing of a Psalme according to the example of our Sauiour Christ himselfe at his last Supper with his Apostles Secondly we Matth. 26. 30. must expresse our thankefulnesse outwardly in our workes in imploying that strength which wee haue renewed by our nourishment in the seruice of God by performing the generall duties of Christianity and the speciall duties of our callings that by both wee may glorifie his most holy name who hath so graciously fed and nourished vs. For if wee expect this at the hands of our seruants that being nourished at our cost and finding they should not waite vpon themselues and spend their time about their owne pleasures but in our seruice from whom they haue their maintenance which if they neglect we are ready to turne them out of the dores as vnprofitable drones good for nothing but to liue vpō the spoile of our goods thē how much more wil the Lord who is a much more absolute owner then we iustly require at our hands that after he hath refreshed vs with his creatures we doe not spend our strength in fulfilling the lusts of our owne flesh and the pleasures of sinne but imploy it in all such good duties as most tend to the aduancement of his glory from whom we haue all our maintenance And so much concerning the second kinde of cessation from our labours of the third and last kinde which is taking of our rest by sleepe I will not here speake hauing a more conuenient place for it when wee haue finished all our day labours and are come to speake of the duties in the night CAP. XXVI Of the duties which wee ought to performe when we are solitary and alone §. Sect. 1 That when we are alone we must not be idle and vnfruitfull BEsides those Christian duties which are ordinarily and constantly to be done in some part of euery day there are others which are more accidentall vnto which wee are not tyed euery day or any certaine time of the weeke but to be done when as we shall haue fittest occasions and best opportunitie offered vnto vs. And which belong not to all persons or to the same persons at all times but waite vpon vncertaine occurrents variety of estates and such like circumstances As for example wee are sometimes by our selues alone and sometimes in company with others sometimes in prosperity and ioy and sometime in aduersitie and trouble and vncertaine it is in what day or what part of the day any of these shall happen notwithstanding there are diuers duties which belong to these seueral conditions which with no lesse conscience constancy are to be performed then the other of which we are now come to intreate And first wee will shew what are those Christian duties which belong vnto vs when wee are alone and then what those are which wee ought to performe in the company of others Concerning the former wee must when we are solitary and alone keepe a narrow watch ouer our selues that wee be neither idle and vnfruitfull nor ill imployed and taken vp with bad exercises We must not suffer our mindes to be slothfull and sluggish and so to languish for want of spirituall exercise nor our hearts to remaine in vs dull and dead barraine and empty of all good desires and holy resolutions neither yet must we in respect of action and bodily imployment giue our selues ouer vnto ease and sloth for if we thus as it were lye fallow without any seede of grace sowne in vs the diuell knowing vs to be fit grounds for his husbandry will sow in vs the cockle and tares of all sinne and wickednesse if hee finde vs thus swept and empty of all good wee shall bee fitly garnished for his dwelling as our Sauiour hath taught vs. If wee be not imployed in some good dutie of Matth. 12. 45. Gods seruice the deuill will take vs vp like masterlesse men and allure vs with the pay of worldly vanities to serue him in the workes of darkenesse As wee see in the example of Dauid who spending his time 2. Sam. 11. 1 2. in sloth when Kings went out to warre and the Armie of God was in the field the deuill taking him at this aduantage put his presse-money of carnall pleasure into his hand and so imployed him for the time to fight his battailes euen to the shedding of the blood of innocent Vriah and other of his faithfull seruants §. Sect. 2 That we must spend our solitary houres in good exercises shunning vaine thoughts and intertaining Christian meditations And as our care must bee that we be not idle so much more that wee do not spend our solitary houres in doing that which is ill the which notwithstanding inseparably accompanieth the other For no sooner doe we cease to doe good but we begin to doe euill no sooner doe we leaue the Oare as we are rowing towards the hauen of rest but the winde and tide of our corruption carrieth vs downe the streame towards the dead sea of death and destruction And therefore if we would not be drawne vnto ill we must still be imployed in good exercises keeping alwayes a narrow watch ouer our minds hearts and actions that on the one side they be not ouertaken with any euill nor prostituted vnto any sinne and on the other side that they be wholly taken vp and exercised in all Christian and holy duties First aboue all obseruations wee must looke to our deceitfull minds and hearts that they bee not stolne from vs by the subtilty of the deuill when we are alone and that they doe not as naturally they are apt wander in this solitarinesse and goe astray from the way of Gods commandements and so losing themselues like Lambes in the Desart
buyer and when hee is gone away Pro. 20. 14. then hee boasteth of his bargaine So those who offer much vnder that iust value of the wares which their owne iudgement doth set vpon them whereby the seller is driuen to aske much aboue that so hee falling as the other riseth like the Scales which interchangeably tossing vp and dovvne stand at last in their due equipoyse hee may bring the price to some indifferencie all which vaine-spent time and labour might vvell haue beene saued many idle words spared and diuers abuses shunned and auoyded if on both sides they had vsed Christian simplicitie Finally the buyer much offendeth vvhen hauing agreed vpon the price and comming to pay it hee giueth not vnto the seller his full due but either wittingly misreckoneth him in the summe or tendreth vnto him in stead of currant and lawfull money slippes and base coyne vvashed clipped and light gold or pieces of lesse value oftentimes for those of greater vvhich through ouer-sight by reason of their likenesse may very easily bee mistaken the one for the other §. Sect. 7 How to auoid the faults commonly coÌ„mitted betweene buyers and sellers All which faults among buyers and sellers which so intolerably raigne in these times would easily bee auoyded if as wee professe wee would preferre Iustice and charity before deceit and selfe-loue and accordingly would labour to mortifie the one as hurtfull and pernicious and magnifie the other as most excellent and profitable both for the setting foorth of Gods glory and the furthering and assuring of our owne saluation If wee would but consider that God is present and beholdeth all our dealings and will one day as a righteous Iudge call them to account to reward them if they bee vpright and iust or to punish 1. Thes 4. 6. them if they bee wicked and deceitfull If finally when wee come to summe vp our gettings in our Trades at the yeeres end wee would put all our gaines in the one Scale and our soules which wee haue hazzarded to euerlasting losse by our vniust vntrue and deceitfull dealing into the other and consider how light they bee in comparison of it which as our Sauiour hath taught vs cannot bee counterpoysed by the Mark 8. 36. waight and worth of the whole world And so much concerning our dealings with one another in contracts and bargaynes the which I thought necessary to bee in some briefe manner handled in this Treatise because all Christians almost are often imployed in them and many whose callings consist in trading doe spend the most part of their liues in it As also because the corruptions of the times are so many and grieuous so backed with the multitude and countenanced with custome that they are scarce thought to bee any sinnes insomuch as many which otherwise feare God are often ouertaken with them either through ignorance walking according to the common course for want of better direction or being compelled as they suppose with vrgent necessitie to doe as others doe because there being so few which doe as they should and such multitudes which vse fraud and deceit if they should in their trading and dealings vse truth and iustice simplicity and honest plainenesse they should as the Prophet complaineth of his times become Esa 59. 15. a prey vnto others and bee exposed to the common spoile The which danger would in great part bee auoyded if men could liue by faith and cast themselues vpon Gods prouidence in the vse of lawfull meanes seeing hee neuer faileth them that trust in him And also if there were a generall reformation of these abuses and corruptions among them that sincerely professe Religion and truely feare God which might easily bee done without any danger to their estates seeing what is wanting in ill-gotten gaines would bee abundantly supplyed by the greatnesse of their custome for who that is wise would goe ordinarily to others where hee is likely to be deceiued when as hee may trade with them from whom he may assuredly expect honest and plaine dealing And so much concerning those duties of Christian conuersation which are to bee obserued in all companies and societies CAP. XXXI That Gouernours of families ought to traine vp those which are vnder their charge in the duties of godlinesse §. Sect. 1 That it is not enough for gouernours to be themselues religious but they must also traine vp those which are vnder their gouernment in the knowledge and practice of Religion THe next duties belonging vnto a godly life are such as a Christian ought to performe in his family all which may generally bee referred to this mayne duty that hee not onely duly and diligently serue God himselfe but also teach those who are vnder his charge to ioyne with him and not onely by instruction shew them the right way but also by wise and religious gouernement guiding and training them vp in the feare of the Lord hee must cause them to accompany him and to put in practice the holy duties of Gods seruice in which he hath informed them Neither is it sufficient that gouernours of families be good Christians in their owne particular and personall carriage but according to that place wherein God hath set them and that vocation whereunto they are called they ought to be Christian gouernours and not onely fight the Lords battels as common Souldiers but as wise and valiant Captaines they must leade on those which are vnder their charge and see that they in their places performe good seruice to our grand Emperour and chiefe Commander the Lord of Hosts as well as they And as Stewards and Bayliffes vnder our great Lord and Master they must appoint their children and seruants vnto their taske and see also that they performe it And thus Ioshuah as a gouernour of the Common-wealth instructed the whole congregation in the Law of Ios 8. â—5 24. 15. God with the women little ones and the strangers that were conuersant amongst them And as a master of a family vndertaketh not onely for himselfe but also for his whole houshold that hee with them would serue the Lord. And as Dauids care extended to the wise and religious gouernement of the whole Common-wealth as their King and Soueraigne so he thought these high and waighty imployments no priuiledge to exempt him from performing his speciall duty as a Master in the well ordering of his family And therefore he professeth that hee would walke within his house with Psal 101. a perfect heart neither nourishing wickednesse in himselfe nor induring it in any of his seruants And that hee would driue out and expulse vngodly men out of his family and setting his eyes vpon the faithfull of the land and such as walked in a perfect way as his speciall fauourites he would make choice of them for his houshold seruants Yea vertuous Hester Hest 4. 16. though a Queene matched with an idolatrous King and vnder an heathenish gouernement not onely her selfe diligently
their carriage and gouernement but behaue themselues in all things grauely and with a kinde of Christian Maiesty and authority according to the example of Iob who obserued such grauity in his carriage that when the young men saw him they hid themselues and the aged arose and Iob 29. 8 9. stood vp the Princes refrained talking and laid their hand on their mouth The which as it gaineth authority to gouernours so the contrary leuitie and lightnesse of behauiour doth expose their persons to scorne and their gouernement to neglect and contempt Thirdly there is required that piety iustice and sobriety doe shine in the whole course of their conuersation that so they may become examples vnto their inferiours of an holy righteous and vnblameable life then the which nothing is more powerfull and effectuall to draw inferiours to imitation of those vertues which they obserue in them And therefore Dauid intending a strict reformation of his house beginneth first with himselfe that hee might be an example vnto all the rest and resolueth that he will behaue himselfe wisely in a perfect way and walke within his house with an vpright heart and then that hee will banish out the wicked from his family and entertaine and countenance the religious and faithfull of the land Whereas contrariwise if they take neuer so much paines in teaching them their duties yet if they doe not make their owne liues examples of their rules but run a contrary course in their practice they shall not so much further them in the wayes of godlinesse by their instructions as discourage and hinder them by their bad example Fourthly they must not insult ouer their inferiours with tyrannicall pride and cruelty nor doe all they may by reason of their power and authority to keepe them vnder as base vnderlings out of a fond and false opinion raysing the pitch of their absolutenesse and greatnesse out of their slauish deiection who are vnder their gouernment but they must mixe with their power and authority parent-like loue brotherly humanity and Christian mildnesse and modesty that their inferiours may honour them as fathers as well as feare them like Lords and may yeeld vnto them free cheerefull and voluntary obedience subiecting to their gouernement Rom. 13. 5. not onely their bodies and outward actions but also their hearts wills and inward affections For if the hearts of Kings themselues must not bee lifted vp aboue their brethren then much lesse should the hearts Deut. 17. 20. of inferiour gouernours in families bee thus exalted Fifthly they must gouerne in the Lord as his Vice-gerents and Deputies and chiefly ayme therein at Gods glory remembring that from him they haue all their authority and that they exercise not their owne but the iudgements of the Lord according to the saying of good Iehoshaphat to his Iudges Take 2. Chro. 19. 6. heede what yee doe for ye iudge not for man but for the Lord who is with you in iudgement And this must make them chiefly to aime by their gouernement to containe their inferiours in the duties of piety and righteousnesse that God may be glorified both by themselues and also by all those which are in the family And finally they must make it appeare in all their gouernement that they doe not wholly ayme at their owne particular and priuate profit but also at their ioynt good which is the chiefe cause why the Lord hath made them superiours vnto others not that they may serue their turne of them and looke no further but that they may like the head the members of the body gouerne them for their benefit And this argument the Lord vseth to perswade inferiours to honour their superiours that it might goe well with themselues in the land which the Lord gaue Deut. 5. 16. them And the Apostle mooueth them to doe that which is good vpon the like reason because their gouernours were the Ministers of God to them for good if they did well Rom. 13. 4. §. Sect. 2 Of the iustice loue which are required in gouernement The things required vnto the administration of their gouernement are iustice and loue the which must be tempered the one with the other that loue may moderate and sweeten iustice and iustice may keepe loue vnpartiall and vpright lest our actions sauouring of nothing but iustice seeme rigorous and expose vs to hatred and loue not guided nor backed by iustice degenerate into doting fondnesse and so expose vs to contempt whereas both rightly mixed the one with the other will cause reuerence and obedience The which mixture must bee vsed in all our actions towards all vnder our gouernement although these vertues are to bee exercised diuersly and the one to be more manifested then the other according to occasion time persons and deserts For though we ought to loue all yet those especially who excell in Gods graces and profit most in all religious Christian and ciuill duties and to such our loue must bee most manifested to incourage them to go on in their good courses and to draw others to follow their example The which was Dauids practice as he professeth who though he were indifferently iust towards all his subiects yet his loue exceeded towards the faithfull of the land and those which walked Psal 102. 6. in a perfect way But especially our loue and iustice must appeare in our rewards and chastisements which are the mayne bonds and very sinewes of gouernement We must reward those who deserue well partly by our words commending their good actions which is a great incouragement to well-doing as the Apostle implyeth when hee vseth it as a reason to perswade inferiours to their duty Doe that which is good saith he and thou shalt haue praise of the same the which our Sauiour will vse to Rom. 13. 3. his seruants at the last day Well done good and faithfull seruant thou hast Mat. 25. 23. beene faithfull ouer a few things c. And partly by deeds the which must sauour both of iustice in giuing them their due wages and of loue and bounty by giuing according to our ability gifts to incourage them in their well-deseruing Chastisements also must be vsed towards them who will not otherwise be reclaimed from their faults nor kept in due order either in words only by gentle or more sharpe reproofes according to the quality of the offence or by stripes when nothing else will serue For otherwise we shall offend against God in neglecting being his Deputies to glorifie 1. Sam. 2. 29. him in his Iustice against our selues by becomming accessary to their sins against the parties offending whom we reclaime not but suffer them to go on in their wickednes to their destructions against those of the same family whom by this impunity we incourage to follow their ill example and the whole society which is hereby made obnoxious to Gods Iustice But this correction is only good when it is necessary being like
the office of an accuser then of a Iudge and lastly of a mediatour to craue pardon and sometime find out thy selfe For hee willingly erreth who knoweth not his errour and too much loueth himselfe who will haue others erre that his errour may lye hid By which exercise wee should receiue singular profit For hereby wee should preserue our soules and hearts in a thriuing estate when wee doe like wise Merchants and shopkeepers examine them and search ouer our consciences as it were our bookes of accounts to see whether wee haue gayned or lost in our spirituall trading by examining what wee haue receiued and what we haue layd out which if we would doe we should not easily be cast behind hand when as we preuent our errours and vse meanes to repaire our losses in their first beginnings nor as many are be bankrupted in our estates at vnawares for want of care to examine them Wee should sleepe much more sweetely and securely when as we haue so composed and set straight our reckonings as that wee neede not to feare though the great Iudge should before morning call vs to an account In which regard the same Author commendeth this exercize The minde saith he is daily to be called to an account Sextius vsed at the end of the day and when he retired himselfe to rest to examine his minde What euill of thine hast thou cured What vice hast thou withstood in what art thou better that anger will cease or be more moderate which knoweth that it shall not escape the censure of an vnpartiall Iudge What therefore is more excellent Quid pulchrius hac consucâ—udine excutiendi totam diem c Sâ—neâ— de ira lib. 3. cap. 36. then this custome of examining euery day How sweete is that sleepe which followeth the reuiew of our selues How quiet sound and free when the minde is commended or admonished and as a watchman and secret censurer of it selfe doth iudge of it owne manners We should also preserue our hearts in their purity and soundnesse if not from all infirmities and corruptions yet at least from deepe putrifaction and the festering sores of sinne when as we cure the wounds being yet greene and cast out sinne by repeetance as soone as it is first entred not suffering it to lodge and sleep with vs no not one night We should hereby keepe our spirituall state well settled so as it would not easily be shaken or at least ouerthrowne with the assaults of the enemies of our saluation when as we constantly looke to our Christian Armour and watching ouer our hearts as our chiefe forts repaire the breaches as soone as they are made Finally wee shall preuent carnall security and hardnesse of heart when wee examine our selues daily and bee better fitted and prepared for the day of death and Iudgement when as wee keepe our accounts euen and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse For he may soone cleare his accounts with his Master at the yeeres end who like a faithfull and diligent Factor doth make all reckonings straight at the end of euery day §. Sect. 5 Meditations at our first lying downe Besides this examination there are also other Meditations very profitable as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past respecting our soules bodies and states in that he hath preseru'd vs from innumerable euils with which many others haue beene ouertaken for continuing vnto vs still the acceptable time and day of saluation and suffering vs with so much patience to continue in this life that we may make our calling and election sure notwithstanding our manifold and grieuous sinnes for giuing vnto vs some poore desires and indeuours to doe him seruice and to accept of it in Christ though in it selfe full of wants and imperfections Especially if we haue in any measure performed the former duties of the daily exercise we must not forget to render vnto God the praise and glory due vnto him for it by the gracious assistance of whose holy Spirit we who of our selues are not able so much as to thinke a good thought haue beene inabled vnto them So likewise it is requisite that at our lying downe we call our sinnes to our remembrance the duties which wee haue omitted or corruptly performed and the vices which we haue committed and though through Gods mercy wee haue beene preserued from grosser sinnes yet wee must not thinke our selues so excused but call to minde our frailties and infirmities for which God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties our coldnesse wearinesse and many distractions in Gods seruice our excesse in mirth or sorrow the neglect of our Christian watch ouer our thoughts senses words and workes our idlenesse or vnprofitablenesse pride selfe-loue vniust anger sinister conceits and vniust censures of our neighbours and such like In the sight and sense whereof we must truely humble our soules before God by vnfained repentance and earnestly begge in Christs Name mercy and forgiuenesse Finally it is profitable then to remember our mortality and mutability death and Iudgement that we who now goe well to bed may shortly bee cast vpon the bed of sickenesse and we that now liue may within a while be imprisoned vnder the arrest of death yea let vs not looke vpon it as a thing farre off but approching at the threshold and ready to knocke at Luk. 12. 19 20. the doore and thinke that this very night as well as another may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall And if in respect of thy health and strength this seemeth vnlikely Cuiuis potest accidere quod cuiquam potest Sen. consider that it hath beene the case of many before thee and that which befalleth any may happen to all In which regard let vs not dare to sleepe till through Christ we are at peace with God haue made our accounts euen by pleading Christs satisfaction and full payment and haue our pardon in our hands to shew sealed to all the faithfull with his blood and to vs in particular by his holy Spirit and a liuely faith applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour and able to keepe safe whatsoeuer is intrusted vnto him we may with Dauid lying downe in 2. Tim. 1. 12. Psal 4. 8. peace take our rest because it is he onely that maketh vs dwell in safety §. Sect. 6 Duties to bee done in the night And first Prayer and Thanksgiuing In the night also there are other duties to bee performed for euen then we must seeke the Lord according to the example of the Church which Esa 26. 9. Cant. 3. 1. Psal 119. 55. professeth that with her soule shee desired the Lord in the night
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
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
in sleepe our dreames may rellish of their sweetnesse and when we awake our thoughts and Meditations may bee wholly taken vp and exercised about such holy things as tend chiefly to the glory of God and the euerlasting saluation of our soules §. Sect. 5 That we must performe all our seruice to God in integrity and sincerity of heart And these are the duties which ought to bee done on the Lords Day which if we would performe after a right manner so as they may bee acceptable vnto God then our care must be that howsoeuer we haue many wants and imperfections in our best and most religious seruice yet that we doe performe it with integrity and sincerity of heart labouring and striuing to the vttermost of our power to doe all that which God hath commanded and as neere as we can in that manner and according to all other circumstances as he requireth being heartily grieued in our soules when we faile that we can doe them no better For example though we find in vs naturall auersenesse to the strict keeping of Gods Day holy and much dulnesse and spirituall deadnesse in the duties of Gods seruice yet if our hearts be vpright with God we will labour to make his Day our delight and to consecrate it wholly as an holy Rest vnto his worship with all alacrity and cheerefulnesse as he requireth and we will striue to finde such Esa 58. 13. spirituall sweetnesse in holy and religious duties as may make vs to delight much more in them then in our ordinary food when wee come vnto it with hungry appetites And finding our corruptions so hanging vpon vs that we faile much in satisfying our holy desires we will heartily bewaile our auersenesse and vntowardnesse our drowzinesse and wearinesse in holy duties and seeing our frailties and infirmities will resolue to labour after more perfection Againe howsoeuer through forgetfulnesse negligence or other distractions we may omit some of those duties before prescribed for the spending of the Lords Day yet if our hearts bee vpright before God we will not blesse and please our selues in this negligence but indeuour in some sort to performe them all as we are able without omitting any of them As both the priuate and publike meanes of Gods worship Prayer Meditation hearing reading singing Psalmes holy conferences and the rest so farre foorth as God granteth vnto vs time and opportunity And if we haue through forgetfulnesse or negligence omitted any we will be vnfainedly sorry for it and purpose amendment for the time to come Furthermore if we sanctifie this Day with integrity of heart then will we consecrate the whole Day to this holy Rest as God hath appointed and not abridge him of any part of his due or voluntarily spend any houre of the Day in prophane and worldly exercises And howsoeuer wee may through our frailty and corruption be often ouertaken thinking our owne thoughts speaking our owne words and doing sometime our owne workes on the Lords Day yet if our hearts be vpright before God we will not please our selues in this prophanation but our hearts smiting vs for it we will repent make humble confession of it among our other sinnes and earnestly desire to be freed not onely from guilt and punishment of it by Gods gracious pardon but also from the corruption it selfe for the time to come by his grace holy Spirit Finally hauing laboured to performe these duties of the Lords Day in the greatest perfection wee are able and hauing in some poore measure satisfied our selues in them yet if our hearts be vpright with God we will not be proud of any thing which wee haue done nor exalt our selues aboue others which we thinke come short of vs but we will humbly praise God for that which we haue receiued and ascribe all that is good in vs to his free grace and holy Spirit yea wee will easily discerne and acknowledge our best actions stained with so many corruptions and mingled with so many imperfections that when vve haue done all we can we are but vnprofitable seruants who are sufficiently rewarded if we be not punished THE FOVRTH BOOKE CONTAINING IN IT THE PROPERTIES OF A GODLY LIFE and of all the duties which are required vnto it CAP. I. That all duties vniuersally of a godly life must be performed in sincerity and integrity of heart §. Sect. 1 Of that vniuersall and totall obedience which is required HAuing shewed what the godly life is and the duties which are required vnto it generally in the whole course of our conuersation and more specially those which belong vnto euery day it now followeth according to that order which we haue propounded that we intreate of the properties of this Christian life and the duties belonging to it which may serue as markes and signes whereby wee may know them and also distinguish them from all other which are false and counterfeit All which may be referred to two heads the first sort respecting the duties themselues the other our manner of doing them and that both in respect of the action and also the time of their continuance The first property respecting the duties themselues or the matter and forme of them is Vniuersality for God being the vniuersall Creator preseruer and Soueraigne Lord of all things will haue vs wholly taken vp in performing of all duties of his seruice and requireth of vs vniuersall and totall obedience both in respect of the subiect and obiect of it In respect of the subiect or person that performeth it the Lord requireth the obedience not of some few or many parts alone but of the whole man internally in the soule and all the faculties of it especially the heart and will and externally in all the powers and parts of the body and chiefly our tongues and speeches and our workes and actions Internally God inioyneth vs to serue him in the duties of a godly life with all our hearts and soules which is that wherein he chiefly delighteth and without which all outward actions be they neuer so formall and glorious are vaine and worthlesse yea lothsome and odious in his sight And heereunto there are two things required which are so like and neere in nature that they are commonly taken the one for the other but yet as I take it they may be distinguished though neuer seuered §. Sect. 2 Of integrity and sincerity The first is integrity whereby we serue the Lord in all Christian duties with our whole hearts according to Gods Commandement Thou Deut. 10 12. and 6. 5. and 26. 16. Math. 22. 37. Psal 119. 10. shalt feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule The which Dauid performed as he professeth With my whole heart haue I sought thee O let me not wander from thy Commandements Vnto which is opposed seruing God by the halues lamely and haltingly diuiding our
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
foorth the fruits of our inward sincerity in our outward practice that men seeing the light of our Mat. 5. 16. 1. Pet. 2. 12. godly liues may take occasion thereby to glorifie our heauenly Father for heerein he is glorified if wee bring foorth much fruit the which being Ioh. 15. 8. the maine and supreme end of all things we are in whatsoeuer wee doe chiefly to aime at it as the Apostle exhorteth Thirdly wee must ioyne 1. Cor. 10. 31. outward conformity vnto our inward sincerity to testifie our thankefulnesse vnto God for his innumerable benefits both spirituall and corporall without which we shall fall into the vice of vngratitude which is so odious both to God and men In respect of our neighbours also wee must approoue our inward piety by our outward practice that wee may edifie them by our good example for if our lights shine before them they will glorifie our Father which is in heauen if we haue our conuersation honest among Mat. 5. 16. 1. Pet. 2. 12. vnbeleeuers they will giue glory to God in the day of their visitation Secondly to auoyd offence which they are ready to take when they see our conuersation 2. Cor. 6. 3. contrary to our profession Now we must giue no offence in any thing because there is a fearefull woe denounced against those by whom offences Mat. 18. 7. come and that iustly because as much as in them lyeth they destroy those for whom Christ hath died Thirdly that we may hereby gaine them 1. Cor. 8. 11. to Christ when they see our holy conuersation coupled with feare Wherein we are to follow the Apostles example who pleased all men in all things not 1. Pet. 3. 1 2. seeking his owne profit but of many that they might be saued In respect of our selues we are to approue our sincerity by our outward practice in an holy conuersation that heereby we may be assured that our hearts are vpright before God seeing the goodnesse of the tree can no otherwise be knowne Mat. 7. 17. Iam. 2. 27. then by the good fruits which it beareth nor the life of Grace discerned but by the breath of holy and righteous words and actions Secondly because we can no otherwise haue the peace of a good conscience in the assurance of our election and saluation vnlesse we bring foorth in our liues the 2. Pet. 1. 10. fruits of sanctification Thirdly because by our outward obedience our inward graces are exercised and by exercise increased which otherwise will faint and languish Neither will God giue vs the Talents of his graces vnlesse we will put them out to vse that he may be glorified and our brethren aduantaged by their increase Whereas if like good Vines we be fruitfull in the duties of piety and righteousnesse he will purge and prune vs that Joh. 15. 2. we may bring forth more fruit Fourthly that we may adorne our profession when as we walke worthy that high calling whereunto we are called and approoue Eph. 4. 1. Mat. 5. 48. our selues to be the children of God and heires of heauen by resembling our heauenly Father in holinesse and righteousnesse according to that of the Apostle As he that hath called you is holy so bee ye holy in all 1. Pet. 1. 15 16 17. manner of conuersation Because it is written Be ye holy for I am holy And if ye call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare §. Sect. 3 That Christian apologie and outward profession of the Truth is required Now as wee are to exercise the wholy body in the outward practice of obedience and the duties of a godly life as our eyes in seeing our eares in hearing c. so especially must we approoue our practice of piety both by our words and workes By our words both by Christian profession and holy communication For if our hearts bee vpright before God and serue him in sincerity and truth then will wee make an outward profession of what wee inwardly beleeue namely that God is our God and we his Children and seruants and that wee imbrace his truth of Religion and will in all things conforme our selues vnto his reuealed will So the Apostle saith that as with the heart man beleeueth vnto righteousnesse Rom. 10. 10. so with the mouth hee confesseth to saluation And the Psalmist I beleeued Psal 116. 10. and therefore I spake the which as it was his owne practice as appeareth in those words I will declare thy Name vnto my brethren in the Psal 22. 22 23. middest of the Congregation will I praise thee so in the next words hee telleth vs that it is generally the practice of all that feare God Yee that feare the Lord praise him all yee the seede of Iacob glorifie him The which profession of our faith ought not to bee forced and constrained but free and liberall as oft as wee haue any hope thereby to glorifie God or edifie those that heare vs according to that of the Apostle Peter Sanctifie the Lord God in your hearts and bee ready alwayes to giue an 1. Pet. 3. 15. answere to euery man that asketh you a reason of the hope that is in you with meekenesse and feare For otherwise if our profession is likely to tend to Gods dishonour by exposing his Truth to skorne and blasphemy and our persons to the rage and violence of prophane miscreants our Sauiours rule must take place Cast not that which is holy vnto Dogs nor pearles Mat. 7. before Swine c. And as wee are to bee free and cheerefull in our profession so also to bee bold and couragious not fearing the face of man nor denying or suppressing the truth for feare or fauour either to please men or to auoyd our owne trouble according to the example of Dauid who professeth that hee would speake of Gods Testimonies Psal 119. 46. before Kings and would not bee ashamed and the Apostle Paul who professed before the Gouernour that after that way which was called Act. 24. 14. heresie by the enemies of Gods Trueth hee worshipped the God of his Fathers beleeuing all that was written in the Law and the Prophets To which purpose wee are alwayes to remember that saying of our Sauiour Christ Whosoeuer shall confesse mee before men him will I confesse also before Mat. 10. 32 33. my Father which is in heauen But whosoeuer shall deny mee before men him will I also deny before my Father which is in heauen Secondly vvee must testifie our integrity of heart by our holy communication the principall scope whereof must bee the glory of God according to the example of Dauid who professeth that hee had not hid Gods righteousnesse Psal 40. 10. within his heart but had declared his faithfulnesse and saluation and had not concealed his louing kindnesse from the great
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.
finall farewell to all grace and goodnesse 1. Cor. 6. 14. §. Sect. 3 The 3. meanes is to consider that we can no otherwise be accepted and approued of God The third meanes of perseuerance is to consider that there is no other way to be approued of God either in our persons or actions For Heb. 10. 38. though our workes make neuer so glorious a shew in the sight of men and our first beginnings and proceedings seeme most excellent and giue great contentment both vnto our selues and all others yet if we continue not vnto the end the Lord will take no delight either in vs or them according to that of the Apostle If any man draw backe my soule shall take no pleasure in him Fourthly let vs remember that our begun and continued righteousnesse will not at all profit vs if wee desist in our course and returne againe to our former wicked wayes For so the Lord hath plainly said That the righteousnesse of the righteous shall not deliuer him in the day of Ezek. 33. 12. his transgression and for the wickednesse of the wicked he shall not fall thereby in the day that he turneth from his wickednesse neither shall the righteous bee able to liue for his righteousnesse in the day that he sinneth c. And therefore as the sinner hath no cause to goe on in his sinne despairing of pardon so Nec sanctus ergo securus esse debet quandiu in huius vitae agone versatur nec desperare peccator c. Hier. ad Celantiam the righteous hath no reason to desist in his righteousnesse presuming of reward for that which he hath done already The fift meanes is to consider that if wee perseuere not in the profession and practice of true godlinesse all our former labour will not onely be spent in vaine but also to our great losse seeing we shall be in farre worse case after our apostasie then we were before we made any profession of Religion For Satan hauing bin once beaten out of possession vpon his returne taketh surer hold as our Sauiour speakes One euil spirit taketh with him seuen other worse then himselfe Mat. 12. 44 45. and reenter and dwell there the last state of that man is worse then the first So the Apostle Peter telleth vs that it had bin better for apostates not to haue 2. Pet 2. 20 21. Heb. 6. 4. 10. 26. knowne the way of righteousnesse then after they haue knowne it to turne from it like the Dog to his vomit and the Sow being washed to her wallowing in the mire The sixth meanes is to haue alwayes in our remembrance the fearefull punishments which are inflicted vpon Apostates both in this life and the life to come For the backslider in heart shall bee filled with his owne wayes and a Pro. 14. 14. 1. 31. good man who perseuereth in his integrity shall be satisfied from himselfe More especially he that forsaketh God and the wayes of his Commandements the Lord will forsake him giue him ouer vnto himselfe to go on in his owne sinfull courses to his euerlasting perdition and destruction according to that of Dauid to his sonne Salomon If thou forsake him he will 1. Chro. 28. 9. cast thee off for euer And that of Azariah to Asa The Lord is with you 2. Chro. 15. 2. while you be with him and if yee seeke him he will be found of you but if you forsake him hee will forsake you So the Lord threatneth to stretch out his Zeph. 1. 4 6. Luk. 17. 32. hand and to cut off them that were turned backe from him and those who had not sought him nor inquired after him In the life to come Apostates shall be depriued of heauenly happinesse for he only that indureth to the end shall be Mat. 24. 13. saued And he that putteth his hand to the plough and looketh backe shall not be Luk. 9. 62. thought fit for the Kingdome of God Yea they shall not only lose these heauenly ioyes but also haue their portion in hellish torments For they that Heb. 10. 26 27. sinne willingly after they haue receiued the knowledge of the truth and perseuere in their sinnes without repentance there remaineth vnto them no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation which shall deuoure the aduersaries as the Apostle speaketh §. Sect. 4 The last means of perseuerance is Prayer Lastly if we would perseuere in the duties of a godly life vnto saluation we must remember that it is not a thing in our owne power but the free gift of God and therefore if we would haue it we must continually beg it at his hands by feruent and effectuall prayer For as it is he alone that giueth vnto vs the spirituall life of Grace who were naturally dead in trespasses and sinnes so it is he onely that can preserue vs in it And if he openeth Psal 104. 18 19. his gracious hand we shall be nourished and filled with all good but if hee hideth his face from vs wee shall presently be troubled and perish in our former state of sinne and infidelity It is he that worketh in vs both to will and Phil. 2. 13. 4. 13. to doe of his good pleasure and wee who are able to doe nothing of our selues are inabled to doe all things through Christ which strengtheneth vs. It is hee that beginneth the good worke of grace in vs and hee onely can performe and finish it vntill the day of Iesus Christ It is he alone Phil. 1. 6. that is able to keepe vs from falling as the Apostle Iude speaketh and to preserue Iude v. 24. vs faultlesse before the presence of his glory with exceeding ioy We can no more walke in our owne strength in the wayes of godlinesse then Peter could vpon the waters but it is the power of Christs Word that supporteth vs and keepeth vs from sinking and his gracious promises of his helpe and assistance by which we are stayed It is not our apprehending him but his apprehending vs and holding vs in his hand that preserueth Phil. 3. 12. Esa 41. 13. vs from falling for our weake and childish hold would soone faile though we cling vnto him by a liuely faith if he tooke not surer hold of vs and as it were carried vs like a louing Father in the armes of his prouidence Neither doe we chiefly perseuere because wee are faithfull vnto God but because he is faithfull vnto vs and will stablish and keepe vs from all euill Our 2. Thes 3. 3. 1. Cor. 1. 9. 1. Thes 5. 24. Mat. 28. 18. Iob. 10. 28 29. owne strength would not stay vs from being forcibly carried away with the violent tentations of our spirituall enemies but it is our Sauiour Christ that keepeth vs who hauing receiued from his Father all power in heauen and earth is stronger then all
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
more They are trees of righteousnesse of Gods planting which alwayes Esa 61. 3 11. flourish and when they come once to bring foorth their fruits they neuer grow dry and barren but are still purged and pruned by him that Joh. 15. 2. set them that they still bring foorth fruit in more abundance heerein vnlike other trees and resembling onely the Palme and Cedar in Psal 92. 14. that they continually flourish and most exceed in fruitfulnesse in their old age as the Psalmist noteth Gods children are not like false conceptions and dead moles in the wombe which quickly come to full growth and then standing at a stay proue abortiue births but staying their appoynted time are perfected by degrees in their shape parts and all their lineaments and after their birth stand not at a stay for there are no dwarfes in Gods family but grow from strength to strength and from stature to stature till they come to a perfect age in Iesus Christ §. Sect. 3 That except we grow in grace we can haue no sound comfort in our estate And therefore when there is no growth in grace nor in the practice of holy duties we can take little comfort in such a state but as it is a griefe to parents when as their children grow in age and not in wisedome and an ill signe that nature is out of frame and hindred in her course when as in their bodies they stand at a stay and though they eate and drinke and sleepe yet doe not grow at all in their stature so haue we more iust cause to grieue when after many yeeres we remaine children in knowledge and weaklings in all sauing grace and may take it as an ill signe that there is little grace in vs or some notable impediment which doth stop and hinder it in its operations when as hauing inioyed for a long time the spirituall food of the Word and Sacraments we grow not vp thereby nor any whit increase in our strength and stature Wee are pilgrims and trauellers as we professe towards our heauenly home who are still going on and euery day dispatch some part of the way but if we stand at a stay and after many yeeres spent are no more forward in our iourney then we were at our first setting forth it sheweth plainly that we are no true trauellers but loyterers that lazily lye lusking in our Inne or that we haue not gone in the right way that leadeth to our Countrey Wee would bee counted souldiers in the Christian warfare and professe that wee fight against the spirituall enemies of our saluation but if Satan in euery tentation preuaileth with vs if the world hath so allured vs by her bewitching baits that we are in league and loue with it if after many yeeres wee haue got no conquest ouer our corruptions pride couetousnesse voluptuousnes malice enuie and such like but that they still raigne and rule in vs as in former times it is a signe that we either are none of Gods Souldiers seeing we haue made a peace with his enemies or that wee are notable cowards who iustly deserue to be casheered and that there is little grace or goodnesse in vs seeing so long time and large meanes haue so little improoued and increased it Doubtlesse saith one he is not good who will Minimè pro cerâ—o est bonus qui melior esse non vult vbi incipis nolle fieri melior ibi desinis etiam esse bonus Bernard Epist 91. Nemo perfectus est qui perfectior esse non appetit c. Bernard Epist 243. not be better and when thou ceasest in thy desires to become better thou ceasest also to be good And againe no man hath attained to any perfection who doth not desire and labour to be more perfect and so much the perfecter doth euery man approue himselfe by how much the more earnestly he striueth after perfection Moreouer true vertue knoweth no end nor is circumscribed with time and the feare of the Lord indureth for euer The iust man thinketh with Paul that hee hath neuer apprehended that which hee pursueth nor euer saith I haue enough but alwayes hungreth and thirsteth after righteousnesse so that if he should liue for euer he would also for euer desire still to be more iust and would striue with all his strength to proceed from good to better For he is not a mercenary that hath hired himselfe to doe God seruice for a yeere but a sonne of the family which continueth for euer Finally let vs labour daily to grow in grace by exercising it continually in the duties of godlinesse both because otherwise we can haue no assuracne that it is true and substantiall but hypocriticall and a bare shadow seeing all true grace is growing grace like the graine of mustard-seed small at the first and great afterwards and also because if we doe not increase our Lords Talents he will take them from vs and giue them to faithfuller seruants and seeing through our negligence we haue depriued our selues of the substance he will also take away from vs the shew and shadow according to that of our Sauiour Vnto him that hath shall be giuen and he shall haue abundance Math 13. 12. Luk. 8. 18. but from him that hath not shall be taken away euen that which hee seemeth to haue §. Sect. 4 That if we desire to grow in grace we must carefully vse the meanes which may further vs in it and what these meanes are Now if we would attaine to this Christian growth wee must vse all good meanes which may further vs in it for in vaine hee professeth his great desire to be rich who neglecteth all good husbandry and meanes of thriuing or to grow in strength and stature who will not vse food and clothing which are the ordinary meanes to attaine vnto them Yea if wee desire spirituall growth in grace and goodnesse we must take more then vsuall paines seeing as to the augmenting of the body there is required more meat and better concoction then for the preseruing of it in that stature and strength vnto which it hath already attained so vnto our growth in grace and increasing of our spirituall stature it is necessary that we more diligently vse the meanes and receiue the food of our soules in greater quantity and with better stomackes then onely to hold as wee say life and soule together and to preserue our graces in their bare being and present plight Now the meanes of increasing in grace and proceeding in the practice of all Christian duties are the same by which they had their first beginnings as the carefull and conscionable hearing of the Word preached for we must like new-borne babes desire the sincere 1. Pet. 2. 1. milke of the Word which is also the seed of our Regeneration and new-birth if euer wee meane to grow vp thereby So also the reading of the Word and vse of the Sacraments meditation holy conferences of
it will breake from him at vnawares and the Lord onely is sufficient to manage and direct it according to that of Salomon The preparation of the heart and the answere of the tongue is from the Prou. 16. 1. Lord therefore we must pray with Dauid that he will set a watch before our Psal 141. 3. and 51. 15. mouth and keepe the dore of our lips and that he will so open our lips that our mouth may shew forth his praise §. Sect. 4 Of our watchfulnesse ouer our workes and actions Lastly we must set this diligent watch ouer our workes and actions that they may in all things be conformable to the Word and will of God Prou. 4. 26. whilest we doe that which hee hath commanded and leaue vndone that which he hath forbidden Thus the Wise man exhorteth vs not to be rash and vnaduised in our courses but to ponder the path of our feet and let all our wayes be established turning neither to the right hand nor to the left and remouing our foot from euill And this hee maketh to be a note of a man truly wise for whereas a silly man being ouer-credulous is rash and headlong in all his enterprises A prudent man looketh well to his going and Pro. 14. 15 16. whereas the foole rageth and is confident a wise man feareth and departeth from euill And because our wayes are through the malice of our spirituall enemies on all sides beset with snares wherewith if wee be not very circumspect we shall easily be caught therefore in this regard he saith that hee Prou. 28. 14. is blessed that feareth alwayes and seeing we daily tread vpon slippery places whilest we are managing our worldly affaires Heereof it is that the Apostle commending vnto vs this watchfull care willeth him who thinketh that he standeth take heed lest he fall Now this care and watchfulnesse respecting our actions prouideth first that we spend none of our precious time in sloth and idlenesse for by doing nothing we shall quickly learne to doe that which is ill but that we be alwayes exercised in some good imployment respecting Gods glory or our owne or our neighbours good as I haue shewed at large before and therefore heere thus briefly passe it ouer Secondly that with all care and circumspection wee keepe our selues from all sinfull actions and though through Satans tentations and our owne corruption we haue conceiued sinne in the heart yet let vs there smother it as in the wombe and not consummate and perfect it and as it were by acting of it bring it vnto birth Finally wee must watch ouer our workes and actions that we may not onely shunne euill but also doe that which is good that thereby we may glorifie God by the light of our godly liues adorne our profession edifie our neighbours by our good example and make our owne calling and election sure But of this also I haue spoken before CAP. XI Of the ends at which we must ayme in the Christian watch §. Sect. 1 Of three speciall ends of our Christian watch ANd these are the things wherein our Christian watch chiefly consisteth and about which it is exercised The next point to be considered is the ends at which wee must principally ayme in it the which are diuers The first and chiefe is that we may please God in all things for which vse this watch is most profitable and necessary For seeing naturally our wayes are wholly corrupt so as wee can please him in nothing it is not possible without singular care and circumspection that wee should so carry our selues in our whole conuersation as that all our actions may bee acceptable in his sight Secondly wee must thus watch ouer our selues that wee may daily more and more mortifie our corruptions especially those which beare greatest sway in vs and that wee may auoyd all manner of actuall transgressions and those aboue all the rest wherewith wee haue beene most often ouertaken because Satan and our owne corruption are most ready to vse those weapons of iniquity to foyle and ouercome vs which they haue found by experience most potent to preuaile against vs. Nor must we thinke any sinne so small that wee may neglect it seeing the least is strong enough to make way for greater Neither must we onely watchfully auoyd the sinnes themselues but also all the occasions and meanes which may allure and draw vs vnto them For where God hath forbidden any vice there hee also forbiddeth the occasions and meanes of it which if wee neglect and runne wilfully into tentations it is iust with God when we thus tempt him to withdraw his grace and to leaue vs to the Tempter and then what can follow but our shamefull foyles and falls For who can carry fire in his bosome and not bee burnt who can hope to liue vnto old age that maketh it his daily sport to bee dallying Pro. 6. 27. with the meanes and occasions of death And therefore if we would preserue our soules from being defiled with the filthy strumpet of sinne and vice let vs carefully shunne her vnchaste imbracements yea as Salomon speaketh let vs remooue our way farre from her and come not neere the doore Pro. 5. 8. of her house And if we would not walke in the wayes of sinne which lead to destruction Let vs not so much as once enter into the path of the wicked Pro. 4. 14 15. nor goe in the way of euill men but auoyd it passe not by it turne from it and passe away If wee would not doe the deuils workes of vniustice wee must not so much as receiue his wages but shake our hands from holding of bribes If wee would not become euill and vaine in our thoughts and actions Esa 33. 15. wee must shut our eyes from seeing euill and turne them away from beholding vanity Thirdly wee must keepe this watch not onely that we Psal 119. 37. Inutile est crebrò videre per quae aliquando captus sis Hyer ad Jouinian lib. 2. may auoyd all sinne but also that wee may performe all Christian and holy duties with all diligence and constancie not contenting our selues to doe some and neglect others or to bee earnest in them sometimes and soone after carelesse and slothfull but obseruing all and in all seasons Yea this watch must extend it selfe not onely to the matter of Christian duties but also to the maner as that they be done in loue and obedience to God that wee may thereby glorifie him in faith and with a good conscience with alacrity and cheerefulnesse in sincerity and truth without all hypocrisie dulnesse and wearinesse And finally that wee doe them prudently and seasonably with due respect to all circumstances of persons time and place In all which respects if wee doe not carefully keepe the Christian watch it is not possible but that wee shall continually faile both in the matter and manner of our duties seeing wee
of a godly life in which we thriue and profit or decline and goe backward as we either keepe and obserue or intermit and neglect this Christian watch For when we watch ouer our selues God likewise watcheth ouer vs and by the assistance of his holy Spirit inableth vs to stand against all tentations and to goe forward in our Christian course but when through our slacknesse and negligence we runne wilfully into tentations hee leaueth vs to be foyled of them that we may learne the next time to take better heed More especially the Lord will inlighten the eyes of our minds that we may discerne the right way in which we should walke according to that of the Apostle Awake thou that sleepest and stand vp from the dead Ephes 4. 14. and Christ shall giue thee light And seeing the way we shall haue our faith so strengthened and our courage and resolution so confirmed and increased that we shall manfully proceed in it notwithstanding all opposition whereof it is that the Apostle conioyneth and linketh all these together as inseparable companions Watch ye stand fast in the faith quite your selues 1. Cor. 16. 13. like men be strong For as those who for want of heed and circumspection fall into secret ambushments at vnawares are soone discomfited and by running away leaue to their enemies an easie victory whereas those who by their watchfulnesse discouer them are no whit daunted in their courage because they can easily auoyd them or defeating the stratagem of their enemies can circumuent and catch them in their owne snare so is it also in the Christian warfare wherein the discouery of our enemies policies by our carefull watch is a principall meanes of preuenting them the finding out of their secret ambushments more then halfe the way vnto assured victory and the very sight of their nets lying neere their stales and of their deadly hookes of sinne lying hid vnder the baits of worldly profits and pleasures are sufficient warnings to make vs shunne and escape them if we haue any care of the saluation of our soules So that there is no readier and surer way to auoyd all manner of sinne the bane and poyson of our soules then by our watch to espie the danger when it is offered vnto vs in these golden cups no meanes more forcible to make vs flie the hellish imbracements of this painted strumpet then by our diligent watch and circumspection to pull off the deceiuing vizard of momentany gaine and delight and to behold her in her naturall deformity and vgly filthinesse Whereas contrariwise the neglect of keeping this carefull watch is the ready way to all wickednesse the mind being let loose to vaine and sinfull thoughts the heart to sinfull concupiscence and vnlawfull lusts the tongue to light wanton and wicked words the hands to act the workes of darkenesse and the whole man exposed to the dangerous assaults and tentations of our spirituall enemies wherewith being vanquished we are easily led captiue into all sinne Of which we haue lamentable experience in Noah Lot Dauid Peter and many others who whilest they carefully kept the spirituall watch triumphed ouer the enemies of their saluation and went on couragiously in the wayes of godlinesse but when they did but for a little while intermit and neglect it receiued dangerous and shamefull foyles But most euidently doth this appeare in the example of our first parents who so long as they obserued this watch continued constant in their integrity but remitting their care and circumspection and letting loose their eares to heare the voyce of the Tempter their hearts to admit through fond credulity his false suggestions their eyes to gaze on the forbidden fruit their hands to touch and their mouthes to taste it they were soone ouercome and caught both themselues and for all their posterity a fearfull fall And therefore if they fell in the state of innocency by intermitting this watch who can neglect it in the state of corruption and imperfection and yet hope to stand Finally it conduceth and furthereth vs much vnto a godly life as it maketh vs fit and ready for the well-performing of all Christian duties For when all our parts are hereby kept in a good and constant order they are alwayes prepared for all good imployments and if wee take care that our Instruments be well stringed and kept in tune no more remaineth but to touch them with a skilfull hand and there will be a melodious harmony between the heart tongue and outward actions And therefore Dauid demanding how a young man might order his steps and cleanse his wayes that they might be pure and vpright in the sight of God doth thus resolue the question that it is to be done by taking heed thereto according to Gods Psal 119. 9. Word §. Sect. 4 That by this watch we are made constant in the course of Christianity Secondly this watch is exceeding profitable not onely as it preserueth vs from all sinfull wayes and fitteth vs to walke in the wayes of godlinesse but also as it inableth vs to be constant in this course and to perseuere in it euen to the end Seeing hereby we are strengthened against all discouragements auoyd or leape ouer all impediments that like stumbling blockes are cast into our way and are prepared and armed against all the assaults of our spirituall enemies and all other oppositions which might incounter vs in our Christian course Thirdly it is a notable meanes of Christian security so as keeping this watch we may with Dauid grow so confident that though wee should walke thorow the vale of the shadow of Tsal 23. 4. death yet we will feare no euill because God also watcheth ouer them who thus watch ouer themselues so as hauing once set their watch they may lay them downe securely and take their rest because the Lord maketh them to Psal 4 8. dwell in safety So also vpon the same grounds it causeth vnto vs inward peace euen peace with God and the peace of a good conscience when as by helpe of this watch we carry our selues so in all things as that wee and our works are accepted of him and pleasing in his sight The which peace cannot be impeached with the malice and might of all our enemies for if God be with vs who can be against vs If he speake peace vnto our consciences Rom. 8. 31. though all the world should proclaime warre it needs not to dismay vs for though thousands fall on one side and ten thousand on the other it shall not hurt vs or disturbe our peace for either the Lord will bee a wall of defence and tower of strength to preserue vs from all danger and to make vs shot-free euen at the Canons mouth or else wee shall bee with Iosiah taken away in peace although we fall by the hands of our enemies 2. Chron. 34. 28. and 35. 23 24. 1. Pet. 1. 8. From which security and peace ariseth
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
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
greatest hatred and detestation which thou hast formerly imbraced with greatest loue seeing by them thou hast most dishonoured and displeased thy God and wounded thine owne conscience The other part of thy conuersion is that thou turne vnto the Lord that thou maist serue and please him in newnesse of life according to that of the Prophet O Israel if ye returne returne vnto me saith the Lord for it is not enough that thou cease to be the seruant of sinne vnlesse thou become a seruant of righteousnesse nor to be vnblameable before men vnlesse thou be holy before God nor to abstaine from euill vnlesse thou doest good nor to keepe thy selfe from mis-spending thy Lords Talent vnlesse thou doest by vse increase it to thy Masters aduantage And as in thy returning there is a change in the obiect from not some but all euill not to some onely but all good so if it be sound and sincere it is also to bee plainly discerned in the subiect or person that returneth and in the change of all his faculties and actions And therefore if thou truly repentest O my soule there is a change in thy mind from the darknesse of ignorance to the light of knowledge from errour to truth in thy conscience from dead workes to purity in thy will refusing that euill which formerly it imbraced and imbracing that good which in time past it reiected in thy heart from hardnesse to tendernesse from security and impenitency to true repentance from the loue of sinne to the loue of God and all goodnesse for Gods sake from lothing of spirituall things to hating of carnall and so in the rest of thy affections and passions If thy repentance be sincere Ephes 4. 23 24. it beginneth inwardly in thee my soule and proceedeth to the outward parts it beginneth in feruent desires proceedeth in good resolutions and earnest indeuours and sheweth both in our holy and righteous actions throughout the whole course of our liues and conuersations And howsoeuer it is imperfect in respect of degrees seeing we can neuer sufficiently whilest we liue heere bewaile and forsake our sinnes nor serue the Lord in holinesse and righteousnesse in any such perfection as the Law requireth yet if thou doest truly repent O my soule there is a perfection of integrity whereby thou labourest to serue and please thy God in renouncing all sinne and imbracing all righteousnesse and in the purifying of all thy powers and faculties outward and inward from corruption to holinesse And these are the parts of thy repentance O my soule containing in them the matter and forme §. Sect. 4 The final causes subiect and properties of repentance the contraries vnto it and comparisons which illustrate it The finall causes and ends of it are first that God may be glorified in the acknowledgement of thy sinnes and may be iustified in his righteousnesse when he iudgeth and magnified in his mercies when being guilty of sinne and condemned in thy selfe yea by thy selfe hee pardoneth all thy sinnes and iustifieth thee in the righteousnesse and obedience of Iesus Christ Secondly when out of the same grace and goodnesse hee freeth thee from not onely the guilt but also from the punishment of all thy sinnes his iustice being satisfied by Christs sufferings and obedience Thirdly that being freed from sinne and become the seruant of righteousnesse thou shouldest glorifie and please God in the whole course of thy life by mortifying thy sinnes and studying to serue him in thy new obedience Finally that thou maist hereby be assured of Gods fauour in this life and of euerlasting happinesse in the life to come and haue the peace and comfort of both in thine owne conscience The effects and fruites of thy repentance are the inward purity and sanctity of thee my soule from the pollution of sinne in all thy powers and faculties and thy exercise of these inward graces in the duties of piety towards God of righteousnesse and charity towards thy neighbours and of temperance sobriety towards thy selfe and an hearty desire and earnest indeuor to please thy God in all things both in thought word and deed by conforming them in obedience vnto all his Commandements The subiect or person to whom it onely belongeth is the elect and faithfull the repentance of all others being like that of Cain Esau Ahab Iudas and all hypocrites false and counterfeit The subiect in which this grace is exercised is the whole man and all the powers and parts both of his soule and body but principally it keepeth its court of residence and sheweth it chiefe vertue and power in thee my soule and aboue all other thy faculties in the change of thy mind and will thine heart and affections The obiect of thy repentance is sinne and that compleat righteousnesse required in Gods Law that being the thing from which thou fleest this that vnto which thou aspirest that it which thou labourest to mortifie and kill this that vnto which thou indeuourest to bee more and more quickened and reuiued The properties and qualities of it thou hast before seene in the seuerall parts The contraries vnto it generally considered are impenitency carnall security hardnesse of heart worldlinesse and prophanesse In the parts of it the contraries to humiliation and sorrow for sinne are pride out of an opinion of our owne righteousnesse for Christ came not to call such Pharisaicall Iusticiaries but sinners to repentance and an hard heart and seared conscience which cannot repent and on the other hand worldly sorrow for carnall respects which causeth death and hopelesse sorrow which being voyd of faith endeth in despaire and so plungeth those which so repent with Cain and Iudas into hellish condemnation Now to what wilt thou compare this grace of God O my soule It exceedeth all legall vertues in profit and necessity especially to vs who are imperfect in them and is exceeded of none but of faith and loue the fountaine of this streame and roots from which it springeth which if thou ioynest together and entertainest them like louing friends to liue and lodge in thee no misery my soule can make thee miserable no curse of the Law can hinder thy blessednesse no imperfection of other vertues or duties can keepe thee from the fruition of eternall happinesse whereas without these all other blessings are accursed vnto thee all shewes of other graces false counterfeit and vtterly vnprofitable To what then mayest thou compare this excellent grace and gift of the Spirit It is like the waters of Iordan which will purge thee from the filthy leprosie of all thy sinnes not by it owne inherent vertue but by the power of Gods Word and promise who hath assured all that truly repent of the remission of their sinnes and as it is a fruit and infallible signe of faith which assureth thee that thou truly beleeuest and art therefore purged from all thy sinnes in the precious blood of Christ It is like the precious balme of Gilead which is fit
residence in heauen in respect of reuealing himselfe most cleerely to his Angels and Saints and manifestation of his presence by admitting them to a more full and perfect vision of his Maiesty and glory yet being infinite and incomprehensible he filleth all places in heauen and earth with his presence containing all things and being himselfe contained of nothing Thus Salomon saith that the Heauen of heauens cannot containe him And the Lord himselfe demandeth Am I a God at 1. King 8. 27. hand and not a God farre off Can any man hide himselfe in secret places that Jer. 23. 23 24. I shall not see him Doe not I fill heauen and earth saith the Lord And Dauid professeth that he could in no place either by sea or land in heauen or in Psal 139. 7 8 9. hell goe from his presence And being thus omni-present he seeth and beholdeth all things himselfe in the meane time being inuisible For hell Iob 26. 6. is naked before him and destruction hath no couering The eyes of the Lord are Pro. 15. 3. in euery place beholding the euill and the good Darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to Psal 139. 12. him He beholdeth the most hidden secrets and all things are naked and Heb. 4. 13. transparant to his sight Yea he seeth all our actions and his eyes are vpon Ier. 16. 17. all our wayes they are not hid from his face neither is our iniquity hid from his eyes Yea he cleerely discemeth not onely outward workes in the most Pro. 15. 11. secret corners but he searcheth and tryeth our very hearts and reines For hell and destruction are before the Lord and how much more then the hearts Ier. 17. 10. Iob 42. 2. of the children of men And though they be so wicked and deceitfull that they are neuer knowne vnto others and oftentimes not to our selues yet the Lord who by his infinite wisedome seeth and knoweth all things searcheth and tryeth them §. Sect. 2 That it would be a powerfull meanes to restraine vs from all sinne if we would alwayes set God before vs. The which if it were thorowly considered would be a most powerfull and effectuall meanes to mooue vs continually to walke with God to performe all duties of a godly life and to carry our selues in all our thoughts words and workes at all times and in all places as in his sight and presence If we did euer set God before our eyes and alwayes remembred that his eyes were vpon vs it would bee a notable bridle to pull vs backe and to hold vs vp when wee are ready to fall into any sinne It would make vs to watch ouer our selues that we did not doe any wickednesse which is odious and displeasing in his sight because though it bee a great fault to transgresse the Law of our Soueraigne yet it is much aggrauated by our boldnesse and impudency when we dare commit it before his face and in his sight It would make vs carefull of all our words and wayes not onely in the duties of our callings that wee did not carry our selues either negligently or deceitfully as in our tradings and dealings buying and selling but also in our sports and recreations where naturally we are most apt to forget our selues and to discouer most vanity and folly For if the presence of some graue and godly man would so ouer-awe vs that we should thereby be withheld from the most of our sinnes and if comming at vnawares and taking vs with the manner as wee are talking vainely or prophanely and doing that which is euill or mis-beseeming vs we are ready to discouer the shame of our hearts in our blushing cheekes and deiected countenances if the presence and eye of Parents and Schoole-masters restraine their children and schollers from acting their childish follies and doing such things which they haue prohibited if no malefactour is so desperately impudent as to play his prankes in the presence of his Iudge and to make him an eye-witnesse of his wickednesse then how much lesse would wee mis-behaue our selues by transgressing Gods Law if wee did alwayes remember and seriously consider that our heauenly Father Master and Soueraigne Iudge did looke vpon vs Seneca Magna pars peccatorum tollitur si peccaturis testis assistat Sen. Epist. 11. perswaded his friend Lucilius for the keeping of himselfe within compasse of his duty to imagine that some graue man as Cato or Lelius did still looke vpon him because spectators would keepe him from offending And being come to more perfection would haue a man to feare no mans presence more then his owne nor any mans testimony aboue that of his owne conscience because hee might flee from another but not from himselfe and escape others censure but not the censure of his owne conscience How much more then would it keepe vs from committing of any wickednesse if wee alwayes remembred that God looked vpon vs whose pure eyes cannot indure any sinfull pollution seeing hee also is grearer then our consciences and so vpright in his Iudgements that though conscience may be silenced for a time and giue in no euidence or bee a false witnesse yet it is as impossible to corrupt him as to escape his sentence either by flight or by making our appeale And this argument Dauid vseth to put an end to the wickednesse of the wicked because the righteous Psal 7. 9. God tryeth the hearts and the reines And Salomon disswadeth the yong man from folly and filthinesse by the same reason Why wilt thou my sonne bee rauisht with a strange woman and imbrace the bosome of a stranger For the wayes of men are before the eyes of the Lord and he pondreth all his goings Yea this should no lesse forcibly restraine vs from secret then from open sinnes seeing no man can hide himselfe in secret places that the Lord cannot Ier. 23. 24. see him for hee beholdeth not onely our most hidden actions but also Apoc 2. 23. searcheth the reines and the heart and will giue vnto euery man according to their workes and hee will bring euery worke into iudgement with euery secret Eccles 12. 14. thing whether it be good or whether it bee euill His eyes are vpon the Iob 34. 21 22. wayes of man and hee seeth all his goings There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues And this argument the Church vseth to preserue them from forgetfulnesse of God and from idolatry seeing God would search this out though men could not see Psal 44. 20 21. them because hee knoweth the secrets of the heart Neither could any thing more forcibly restraine vs from secret sinnes then a serious consideration of Gods all-seeing presence as wee see in the example of Ioseph who though he were sollicited to commit vncleannesse by his mistresse who in
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
chill and cold terrours of death cannot daunt and dismay vs. It calleth to our remembrance our former care to serue and please God and how we haue walked with him before him though not in legall perfection yet with integrity and vprightnesse Esa 38. 3. of heart how we haue done that which is good in Gods sight It witnesseth with our consciences that wee haue beene faithfull Stewards who haue well husbanded Gods talents intrusted vnto vs and that our accounts are euen so that we neede not feare now when we are called to a reckoning Yea it putteth into our hands a generall acquittance sealed with the blood of Christ that wee may haue it in readinesse when we appeare before our Iudge It telleth vs that now all our labours are ended and that nothing remaineth but to receiue our wages and to keepe with God his Saints and holy Angels a perpetuall Sabbath in all ioy and happinesse that now wee are safely passed thorow a sea of danger and are arriuing and entring into the heauenly Hauen of euerlasting rest that we haue fought a good fight and 2. Tim. 4 7. 8. finished it with an happy victory and that now nothing remaineth but to receiue the Crowne of righteousnesse which the Lord the righteous Iudge hath layde vp for vs and is now ready to set vpon our heads with triumph and glory Againe a godly life changeth the nature of death and of a curse for sinne maketh it to become a great blessing as being a meanes to free vs from all euils and to enter vs into the fruition of the chiefest good so that whosoeuer with the Apostle haue led their liues in the true feare of God may say with him For to me to liue is Phil. 1. 21. Christ and to die is gaine For the death of the godly puts an end to all their troubles that all teares may be wiped from their eyes It causeth them Apoc. 21. 4. cease to sinne which so long as they liue in the flesh hangeth vpon them as an heauie burthen and presseth out of them many a sorrowfull sigh and deepe grone It bringeth with it a ioyfull rest from all their labours which in this life are so tedious and troublesome and putteth an end to their wearisome pilgrimage It freeth them from all worldly miseries from pouerty and penurie sores and sicknesses slanders and disgraces and bringeth with it heauenly plentie and the riches of Gods Kingdome perpetuall health euerlasting glory It putteth an end to the spiritual conflict and to all the assaults of our many mighty and malicious enemies so as they shall neuer more be able to disturbe our peace It separateth vs from the society of wicked Psal 120. 5. worldlings which whilest wee liue is so irkesome and dangerous and from participating with them either in their sinnes or punishments It secureth vs from the euils to come and acquitteth vs from approching dangers Finally as it putteth an end to all our euils both of punishment and sinne so it serueth as an entrance into the full fruition of all good and for a straite gate whereby we passe into heauenly happinesse All which considerations should be effectuall reasons to perswade to the leading of a godly life which is alwaies attended vpon by such a blessed death that bringeth so many comforts with it when all other comforts faile and so many ioyes after it of all which they depriue themselues who neglect Gods seruice and spend their time and strength in the eager pursuite of worldly vanities §. Sect. 9 Of the inestimable benefits which a godly life will bring in the world to come Finally as a godly life is in this world profitable to all purposes so is it most beneficiall in respect of the life to come For thereby wee Rom. 8. 1. Apoc. 20. 6. are secured from that euerlasting woe and misery prepared for all those who liue and die in their sinnes seeing there is no condemnation to those who are in Iesus Christ which walke not after the flesh but after the Spirit and the second death shall haue no power ouer them who haue their part in the first resurrection to holinesse and newnesse of life Secondly we are assured hereby of heauenly happinesse For they that haue followed Matth. 19. 28. Christ in the regeneration shall accompany him in glorie They that haue liued like Gods children in holinesse and righteousnesse as in this life they haue the adoption of sonnes and the Spirit of adoption Rom. 8. 15. crying in their hearts Abba Father so shall they in the life to come receiue from their Father their heauenly inheritance whereas they who haue neglected these duties can neither haue this hope here nor that fruition hereafter seeing without holinesse no man shall see God For 1. Ioh. 3. 2 3. Heb. 12. 14. howsoeuer as one saith God made vs without our selues yet he will Augustine not so saue vs. But hauing giuen vs a Being reasonable soules and his Word whereby he hath made vs acquainted with his will and required our conformity and obedience he will haue vs ioyne with him in working out our owne saluation by performing those duties Phil. 2. 12. which he hath prescribed and to walke in the way of holinesse and righteousnesse which leadeth to euerlasting happinesse So that though our seruice of God in holy duties be not the cause of eternall life and glorie but the free mercies of God and merits of Christ yet being the way which leadeth vnto it all may be assured that they shall attaine to heauenly happinesse who goe constantly in it whereas contrariwise they who neuer goe in this way can neuer come vnto that glory vnto which it leadeth Finally a godly life is most profitable in respect of the life to come because God graciously crowneth his owne graces in his children and the fruits of them in their new obedience with a proportionable measure of glory and happinesse so that they who haue in this life shined brightest in the light of grace Dan. 12. 3. and godlinesse shall in that life shine brightest in glorie and blessednesse They who haue most glorified him by their holy conuersation he will impart vnto them the greatest measure of glory and both make them capable and replenish them with greatest ioyes So that if wee haue any care or desire to be secured from endlesse miseries or to be assured of eternall happinesse let vs be moued hereby to serue and please God in the duties of an holy life yea seeing the Lord in some proportion fitteth his wages to our workes and the rich rewards of his free grace according to those indeuours which he hath wrought in vs of seeking his glory let vs being transported with an holy ambition deuote our selues wholy to his seruice not only labour to keep an ordinary pace with others but striuing for the richest prize let vs indeuour to out-strip all that run with
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
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
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
necessity of their body naturall life as some small refreshings in their Inne that they may afterwards with more strength cheerefulnesse proceed in their iourney But the prime and principall ioyes which rauish their soules with inward delight are secret vnknowne to all sauing those who haue tasted of them So that they may say to worldlings of their ioyes when they obiect vnto them their sadnesse want of mirth as our Sauiour of his meat We haue ioyes which you know not of seeing our ioy is to doe the will of our heauenly Father For it is that hidden Manna which our Sauiour giueth them to eat like Ioh. 4. 34. Apoc. 2. 17. that new name written in the white stone which no man knoweth sauing he that receiueth it It is a beauty which cannot be beheld with carnall eyes and a sweetnesse which is not rellished by a common prophane taste seeing it is of an holy spirituall nature so that when Christians are so afflicted in their outward estate that they seeme vnto naturall men to haue no cause at all of reioycing they may notwithstanding say with the Apostle We haue wherof we may glory through Iesus Christ in those things Rom. 15. 17. which pertaine to God §. Sect. 4 Of the diuers obiects of our spirituall ioy Now the obiects of this Spirituall ioy are diuers the chief and principall is God himselfe his Christ and holy Spirit for he being the summum bonum the supreme ioy and chiefe blessednes the fruition of him and his grace and the bright beames of his face and fauor shining vpon vs must needs be the matter cause of supreme and vnspeakable ioy And this is that ioy and reioycing in the Lord which is in the Scriptures not only permitted to the faithfull restrained vnto them alone as their peculiar and proper right but enioyned required as being a duty which we owe vnto God the performance wherof maketh them happy blessed Let not saith the Lord the wise man glory in his wisdome Ier. 9. 24. nor the mighty man in his might nor the rich man in his riches But let him that glorieth glory in this that he vnderstandeth and knoweth me c. So the Psalmist exhorteth to this ioy Reioyce in the Lord O yee righteous for praise is Psal 33. 1. comely for the vpright Of which he propoundeth himselfe for an example My soule shal be ioyfull in the Lord it shall reioyce in his saluation And the Psal 35. 9. Apostle likewise Let him that glorieth glory in the Lord. And againe 2. Cor. 10. 17. Phil. 4. 4. Reioyce in the Lord alway and againe I say reioyce In which himselfe tooke such abundant comfort and contentment that he resteth in it alone and renounceth all other ioyes God forbid that I should glory in any thing sauing Gal 6. 14. in the Crosse of Iesus Christ by whom the world is crucified vnto me and I vnto the world And if we thus reioyce in the Lord we shall not only be blessed and happie in our worke but also in our wages and reward which is promised vnto all those who make him their chiefest ioy according to that of the Psalmist Delight thy selfe in the Lord and he shall giue thee Psal 37. 4. the desires of thine heart So the Lord promiseth to the faithfull that they should delight themselues in him and hee would cause them to ride Esa 58. 14. vpon the high places of the earth and feede them with the heritage of Iacob c. And as the Faithfull doe thus reioyce in God himselfe so also in his Word and workes For when they finde sweetenesse and comfort in the spirituall Manna and food of their soules then they feede vpon it with ioy and delight So Dauid I haue reioyced in the way of thy Testimonies as much as in all riches Thy Testimonies are my delight Psal 119. 14 24 103 111 162. and my councellors Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of mine heart How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth I reioyce at thy Word as one that findeth great spoyle So also they reioyce in Gods workes of creation and gouernement admiring Gods infinite wisedome power and goodnesse that shineth in them Especially in that great worke of our Redemption by Iesus Christ and in the application thereof vnto themselues by the inward and effectuall working of Gods Word and holy Spirit Thus also doe they reioyce in the life of fayth and in the fruits thereof their sanctification and new obedience and in the testimony of a good conscience according to that of the Apostle Our reioycing is this the testimony of our conscience that in simplicity and 2. Cor. 1. 12. godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world Yea the faithfull with holy and heauenly mindes doe reioyce in earthly and temporary blessings in their houses and lands wiues and children meates and drinkes pastimes and recreations For to this end God hath giuen them neither is there as the Wise man speaketh in them any other good but for Eccles 3. 12 13. a man to reioyce in their fruition and to doe good in his life and that euery man should eate and drinke and inioy the fruit of his labour it is the gift of God And againe Behold that which I haue seene It is good and comely for one to eate and to drinke and to inioy the good of all his Eccles 5. 18 19. labour that hee taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God §. Sect. 5 That the Christians chiefest ioy is Spirituall and wherein it exceedeth all other ioyes So that no lawfull ioy either spirituall or temporall inward or outward is wanting vnto the righteous who desire to please God But yet their chiefe and principall ioy in which they exceede all others is spirituall in the assurance of Gods loue and their owne saluation and that both in respect of the excellency perpetuity and propriety of it For first it excelleth all other ioyes being of a spirituall and diuine nature and as it were a short prelude to that heauenly and harmonious ioy of which wee shall haue the full and euerlasting fruition in the life to come For so the Apostle teacheth vs that the Kingdome of God that Rom. 14. 17. is the first beginnings of it in this world consisteth not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost and they who haue here tasted these first beginnings of this heauenly ioy shall haue the perfect fruition
duties of our callings importune vs for a greater allowance of time that we may dispatch them let vs not incroach vpon Gods right and rob our soules of that leysure and liberty which is required to spirituall exercises but let vs rather borrow it from our flesh which may better spare it as either from our superfluous sleepe or vaine pastimes or fruitlesse discourses or some other thing as worthlesse and vnprofitable And if wee haue not yet time enough for our multitude of imployments our best course is to imitate wise Pilots and Mariners who will lighten their shippe of some part of her lading that they may saue the rest and best part of their goods from danger of sinking And like wise trauaylers when wee finde our selues ready to faint vnder our burthen let vs cast away the refuse which may best be spared that wee may bring our chiefe treasures and choysest iewels to our iourneyes end For if our Sauiour Christ would haue vs to forsake father and mother wife and children yea euen our owne liues rather then they should hinder vs from being his Disciples If he Luk. 14. 26. would haue vs to pluck out our eyes and cut off our right hands if they offend vs and hinder our iourney to heauenly happines because it is better that Matth. 5. 29. some of our members should perish then that the whole body should be cast into hell then how much rather should we cast off some of our worldly businesses when they so encumber and turmoyle vs that they allow vs no leysure for spirituall exercises nor to performe those religious duties which being neglected depriue vs of all assurance of eternall saluation §. Sect. 7 That none are exempted by God from the duties of his seruice vnder pretence of any other businesse Finally let those who excuse their neglect of Gods seruice by pretending their multitude of important businesses which allow them no leisure for Religious exercises know and remember that the Lord exempteth none no not Kings themselues from performing of them whose imployments notwithstanding exceede those of other men both in weight and number as hauing not onely the charge and burthen of their owne families but of the whole Church and Common-wealth lying vpon them For euen they are commanded to haue with them continually the Booke of Gods Law and to reade and meditate Deut. 1. 17 18 19. therein all the dayes of their life that they may learne to feare the Lord their God and to keepe all the Words of his Law and his Statutes to doe them Let them also consider the care of Gods seruants in all ages to yeeld vnto him this seruice and obedience So that though their businesses and imployments haue beene neuer so manifold and weighty yet when they haue beene most encumbred they euer found time sufficient for the Religious duties of Gods seruice Who euer had more and more weighty imployments then Iosua both in warre and peace as hauing not onely a Kingdome to conquer and many mighty and warlike enemies to subdue which was afterward to be deuided amongst all the tribes but also a stiffenecked people vnder his gouernment vnto whom vpon all weighty occasions he was to administer iustice And yet as the Lord charged him that the Booke of the Law should Ios 1. 8. not depart out of his mouth but that he should meditate therein day and night that he might obserue to doe according to all that was written therein so did he answerably yeeld his obedience professing before all the people that though they should all neglect these duties yet he and his household Ios 24. 15. would serue the Lord. Who could spare lesse time then holy Dauid from his important imployments both in warre and peace And yet all this could not hinder him from Religious exercises but vpon all occasions he meditated in Gods Law both day and night Psal 88. 1. 119. 55 62. Psal 55. 17. 119. 64. and thrice in the day at least did in a set and solemne manner call vpon him besides his often prayers and prayses vpon speciall occasions Who could haue lesse leysure then Daniel that hauing the care of managing the chiefe affaires of a mighty Monarchy imposed vpon him had all his actions so curiously scanned by his many mightie and malicious enemies that small negligences would haue beene aggrauated against him as great faults And yet notwithstanding all these businesses of State and those that concerned his owne particular he could thrice a day sequester himselfe from Dan. 6. 10. them all and in a solemne manner deuote himselfe to the Religious duties of Gods seruice Yea was there euer any man so seriously imployed in such important affaires of his publique calling as our Sauiour Christ so as he could scarce spare any time from his preaching working miracles and such diuine exercises for the releeuing of his body and satisfying of his hunger And yet rather then hee Luk. 6. 12. 21 37. would want time for his priuate prayers and deuotions hee borrowed some from his sleepe And therefore vnlesse we would not be numbred among the faithfull let vs follow their examples if wee would be esteemed Christs Disciples let vs imitate his practice and not thinke our selues excused in the neglect of Religious duties by our worldly businesses which are incomparably lesse in number and lighter in value and true worth then those wherein many of Gods Saints and seruants haue bene dayly imployed from which notwithstanding they borrowed time sufficient for spirituall exercises The which admonition as it generally concerneth all Christians of euery calling so especially Students and Professours of Diuinity who are more apt then others to excuse their neglect of Christian practice in pious Religious duties because they are so wholy taken vp with their studies and speculations that they haue little or no leysure for the other The which they thinke not only iustifiable but also commendable because their mindes are continually exercised in the theory and speculation of religious obiects and in diuine studies and contemplations But such are to know that nothing more hindreth the Religious practice of Christianity then when we spend our time and suffer our selues to be wholy taken vp with ieiune speculations such studies as are onely mentall Because being exercises and labours of the minde and soule they toyle and tyre it and so spend all the vertue and vigour of the powers and faculties belonging vnto it and waste and exhaust the spirits that no strength remayneth for practique duties nor any ability to performe any exercises of Religion and deuotion Yea aboue all other imployments they most alienate the minde and withdraw the heart and affection wholy from them For whereas those who are exercised about bodily labours as riding trauayling working in their arts and trades plowing and such like may often haue leysure without any great distraction to lift vp their hearts vnto God in short
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
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
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
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
heed and taking heed we shall escape §. 6 That carnall securitie exposeth vs to Gods fearfull Iudgements Secondly this carnall securitie bringeth vpon vs Gods fearefull Iudgements as appeareth by many testimonies of Scriptures wherein Deut. 19. 19 20 21. they are denounced and many examples of secure sinners vpon whom they haue beene inflicted So the Lord threatneth that if any hearing the words of the Curse recorded in the Booke of the Law doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse vnto thirst hee will not spare him but then his anger and jealousie shall smoke against that man and all the curses that are written in that Booke shall lye vpon him and the Lord shall blot out his name from vnder Heauen and the Lord shall separate him vnto euill Thus because the Rulers of Ierusalem said We Esa 28. 15 18. haue made a couenant with Death and with Hell are wee at agreement when the ouerflowing scourge shall passe through it shall not come vnto vs for wee haue made lyes our refuge and vnder falshood haue wee hid our selues therefore the Lord threatneth that their couenant with Death shall be disanulled and their agreement with Hell shall not stand and that when the ouerflowing scourge shall passe through they should be trodden downe by it So because the residue of Israel liuing in great iniquitie blood and peruersnesse said in their securitie The Lord hath forsaken Ezech. 9. 9 10. the Earth and seeth not the Lord threatneth that his eye should not spare them and that he would haue no pitie but would recompence their way vpon their head Thus the more carelesse and secure the Iewes were in examining their wicked works and wayes saying in their hearts The Lord will doe neither good nor euill the more curiously Zeph. 1. 12 13. he threatneth to search them out and to punish them with greater seueritie the which hee implyeth by that borrowed speech that hee would search Ierusalem with Candles and punish the men that were setled on their lees making their goods to become a booty and their houses a desolation So because Babylon liued in her sinnes with great securitie and promised vnto her selfe impunitie and the continuance of her prosperitie the Lord denounceth those iudgements against her Esa 47. 8. from which specially shee blessed her selfe euen losse of Soueraigntie slaughter and desolation the which is also threatned against the Anti-type the Romish Babylon and in Gods good time shall be inflicted Apoc. 18. 7 8. And thus doe secure sinners who through hardnesse of their heart cannot repent treasure vp for themselues wrath against the day of wrath and Rom. 2. 5 6. the reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds §. 7 The former point illustrated by examples This also is cleere and euident by the examples of former times for thus the old World and Sodom and Gomorrah liuing securely in Luk. 17. 25 28. their sinnes without repentance eating and drinking buying and selling building and planting marrying and giuing in marriage were destroyed with Gods fearefull Iudgements of Fire and Water So the Iewes when they securely blessed themselues in their prosperitie and drowned the voyce of the Lords Heralds denouncing warre with Ier. 6. 142 their lowder crie of peace peace were vanquished by their enemies and led into a miserable captiuitie Thus Belshazzar was attached in Dan. 5. the middest of his cups and being in his chiefe pollity feasting his Princes and Concubines and farre off from all danger his ruine is written by a finger vpon the Wall and soone after executed and accomplished And as this hath beene the condition of secure men in time past so is it now and shall be to the end of the World and euen at the end of it For when they shall say peace and safetie then sudden destruction shall come vpon them as trauaile vpon a Woman with 1. Thes 5. 3. child and they shall not escape as the Apostle telleth vs. In which regard the estate of secure men flourishing in prosperitie is like the state of the fatted Oxe that is led to slaughter who is as secure and far from feare as he was in fore-times when he was led to the pasture or of the silly Bird which feedeth securely on the bait when the Net is readie to bee pulled vpon her or of the Drunkard of which the wise Man speaketh who sleepeth securely in the midst of the Sea or as hee lyeth vpon the top of the Mast readie to bee blowne ouer Hatches Pro. 23. 34. in euery Tempest §. 8 That carnall securitie plungeth men into euerlasting condemnation But most fearfull is the estate of secure men in respect of that fearefull condemnation which they plunge themselues into in the World to come When as they shall not onely be depriued of heauenly ioyes but be also for euer tormented with hellish torments As we see in the example of the retchlesse and secure seruant whose Lord came in a day when he looked not for him and in an houre that he was not aware of and not onely depriued him of the reward giuen to the faithfull seruant whom hee found well imployed but also cut him off and appointed Matt. 24. 50 51. him his portion with hypocrites where shall bee weeping and gnashing of teeth Neither shall they bee subiect onely to ordinarie punishments and tortures in this hellish condemnation though the least in this kind bee fearfull and intolerable but as they haue more securely wallowed themselues in carnall and worldly pleasures presuming that they should alwayes last the more exquisitely shall they bee tormented as we see by that fearfull sentence pronounced against the Whore of Babylon the Antichrist of Rome How much she hath glorifieth her Apoc. 18. 7. selfe and liued deliciously so much torment and sorrow giue her For shee saith in her heart I sit a Queene and am no widdow and shall see no sorrow For if the Lord obserueth such a iust proportion in executing iudgement according to the Law of requitall in this life How much more Lex tallonis may shee and all other of her condition expect it in the last iudgement when there shall be no further day of vengeance taken but euery sinner shall be punished to the full according to the qualitie and quantitie of his sinnes §. 9 That carnall securitie is a fearful punishment of other sinnes Finally as this carnall securitie is in it selfe sinfull the cause of sinne and the cause of punishment so that we may know that there is no relation or respect of euill wanting in it it selfe also is a fearful punishment of other sinnes For when we not onely put out the small sparks of the light of nature remayning in vs and put to silence our owne consciences accusing vs for sinne but
come out of our naturall ignorance and to haue our minds illightned with the knowledge of God and of those attributes whereby his true feare is wrought in our hearts as his omnipotent power omniscient wisedome omnipresence iustice trueth mercie goodnesse and the rest For there are scarce any that are ignorant of these who are not wholly possessed with carnall securitie neither doth it make them watchfull and fearefull to be compassed about with desperate dangers because liuing in the blindnesse of ignorance and in such palpable darknesse as obscureth all things they want both light and sight to see and apprehend them §. 2 The second remedie is to consider and meditate often on Gods attributes The second meanes and remedie against securitie is not onely to know God and his attributes but also often to meditate and consider of them As still to thinke and remember that hee who seeth all things seeth and beholdeth our most secret actions yea searcheth our very hearts and reines discerning euery turning and winding in this Labyrinth much better then we our selues So Salomon The eyes of the Lord are in euery place beholding the euill and the good Prouerb 15. 3. And Iob I know that thou canst doe euery thing and that no thought can be with-holden from thee Iob 42. 2. And therefore Dauid setteth God continually before him I haue saith he set the Lord alwayes before me because he is at my right hand I shall not be moued Psal 16. 8. and Psal 119. 168. Yea a Deus totus est senâ—us totus viâ—us totus â—udiâ—us Plâ—â— hist 〈◊〉 l. â— c. 7. that he looketh not thus vpon vs afarre off he being in heauen and we on earth but being in all b Sphaeâ—â— cuius â—enâ—â—um vbique circâ—mfâ—rentia â—uâ—quam Empâ—â—ocles Psal 1â—9 8 9. places alike is present with vs and standeth by to see how in all things we carrie our selues and not as an idle speculatour only to gaze on our actions with either liking or dislike of them but as our c Magna tibi custodâ—a necessaria est qui ante ocules â—udicis vâ—uis cuncta cernentis Bernard mâ—dâ—t c. 6. Iudge who will either acquit and reward vs if we doe well or condemne and punish vs if we doe euill And not such a corrupt Iudge who may be blinded with rewards and taketh more care to weigh the bribe then the cause or a respecter of persons who may easily be mis-led by fauour or friendship or one so weake in authoritie or confined in his iurisdiction to such narrow limits or of such small power and strength that we may appeale from his sentence to an higher Court flee out of his dominions or by our owne wisedome and strength or helpe of our friends deliuer our selues from his iust doome by mayne force But let vs remember that the Iudge who standeth by and looketh vpon our actions is most vpright and vnpartiall who accepteth no mans person and so all-sufficient in himselfe that hee needeth no rewards and supreme Lord of all so that wee cannot giue him any thing which is not his owne alreadie That his dominion lasteth vnto all ages and extendeth vnto all creatures and his presence filleth all places so that If we could ascend into heauen he is there if we should 2. Cor. 5. 10. make our heds in hell he is there if we should take the wings of the morning to flee from his presence and dwell in the vtmost parts of the sea euen there the hand of his power and prouidence would find vs out that his sentence and decrees are much more firme and irreuocable then those of the Medes and Persians and his truth so inuiolable and vnchangeable that what hee hath spoken cannot bee disanulled but shall surely be accomplished That he is so omnipotent in power that all the creatures in heauen and earth cannot resist his will That hee is a God that hateth iniquitie and is a consuming fire to burne vp impenitent Heb. 12. 31. sinners as stubble in which regard it is a fearefull things to fall into the hands of this iust true powerfull and euerliuing God Finally let vs consider that hee who looketh vpon vs and standeth by vs is infinitly good and gracious our deare Father in Iesus Christ who hath bestowed on vs all the benefits which wee enioy in present possession and future hope and therefore that it is great impietie and foule shame to abuse such infinite mercie and inestimable benefits by neglecting his eye and presence and sleeping through carnall securitie quietly in our sinnes without any desire to come out of them by vnfained repentance And if thus considering and meditating on Gods nature and attributes we set him continually before our eyes and ourselues and all our actions in his presence it is not possible that there should be any place to lodge securitie in our hearts For if the eye of the louing and wise Father of the iust Iudge and soueraigne King doe make Children and Subiects to shake off securitie and to carrie themselues in their presence with awfull reuerence and with a desire to approue their words and workes vnto them how much more shall we thus doe if we continually set God before vs the King of Kings the supreme Iudge of men and Angels and our most gracious Father in Iesus Christ §. 3 The third meanes is to cast off all self-confidence The third meanes is to cast of all selfe-confidence and opinion of our owne wisedome and strength as being altogether insufficient to preserue vs from the least dangers Which that wee may doe let vs consider that we are neuer neerer falling then when we rest vpon the broken staffe of our owne strength and neuer further from it then when vtterly despayring of all our owne abilities we cast these brittle reeds out of our hands which doe but trouble vs and hinder our hold and relye our selues vpon the Lord the sure and neuer fayling pillar of our strength And this we see in the example of Dauid who Psal 30. 6 7. in the strength of his prosperitie growing confident that hee could not be moued was presently troubled and foiled But when finding Psal 94. 18. his foot to slip he despaired of standing in his owne strength then the mercie of the Lord did hold him vp But especially let vs wholly denie and reiect our owne worth and merits the opinion our good natures good meanings and intentions yea of the strength of our spirituall graces as though they were sufficient to deserue Gods protection or to vphold and defend vs against all perils For this maketh vs much the lesse to respect God and reuerence his holy Maiestie and to sleepe more deadly in our carnall securitie when wee lodge in the castle of our owne strength and abilities and haue the keyes of our safetie and protection in our owne keeping Whereas if we see and acknowledge our owne insufficiencie our want of wisedome and power
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
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of