publike seruice out of our great plenty either for the better effecting of it or for the easing of those who by reason of their weake estates are not so able as wee to beare the burthen The latter by exercising our bounty and Christian charity in almes-deeds and in doing the works of mercy feeding the hungry clothing the naked visiting and relieuing the poore that are sicke and imprisoned To which end let vs consider that God hath giuen vnto vs our plenty and greater store not as vnto absolute Lords to spend it how we list but as vnto Stewards for the good also of our fellow seruants who shall be called vnto account if we haue beene faithfull in thus imploying them and haue giuen to euery one in the houshold their due portion that where God hath giuen much there hee will also require much and that they who by his bounty haue much goods and exceede in riches doe also much good and as the Apostle speaketh Be rich in good workes ready to 1. Tim. 6. 17 18 19. distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Finally let vs consider that they are not so much to bee valued in their owne excellency or the present profit which they bring vnto vs seeing these commodities haue so many discommodities that it is hard to say whether exceede but as they are the great instruments of well-doing and as it were spacious fields in which our bounty and charity are not confined in narrow limits but may take large liberty to walke abroad and to exercise themselues vnto full contentment Whereby as wee are inabled to doe good vnto many so most of all to our selues seeing for the present wee purchase of them their best iewels at low rates euen their loue hearts and feruent prayers for some poore pittance of earthly trifles and for the time to come the Lord will infinitely reward of his meere grace and large bounty these gifts of ours which hee hath first giuen vs as though wee were not Stewards but Owners and in our owne right had bestowed them not so much vpon the poore as vpon Iesus Christ himselfe as he will before the Saints and Angels professe at the day of Iudgement Mat. 25. 34. The which excellent dutie is so necessary vnto the exercise of a godly life and is so much neglected in this cold and vncharitable age not onely amongst gripple and greedy worldlings who are ready rather to strip the poore then to clothe them and to pull the meate out of their mouthes by depriuing them through oppression of their meanes then to feed and nourish them but euen among professors of Religion who seeming to make conscience of religious duties are notwithstanding exceeding cold in their deuotion and charity that I would much more fully and effectually haue insisted vpon and pressed it had I not already published a full Treatise of this argument §. Sect. 3 Three other Cautions to be obserued for the right vse of prosperity Fifthly vnto the right vse of prosperity and temporall benefits there is required that wee vse them as pilgrims and strangers and not as Citizens of the world for so Gods Saints haue alwaies acknowledged themselues Gen. 47. 9. Psal 39. 12 Heb. 11. 9 13. 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1 2. and that they had heere no continuing city but sought one to come The consideration whereof must weane our hearts and affections from the immoderate loue of the world earthly vanities and cause vs to fix them on heauen and heauenly things which is our country and place of residence to fight against our carnall lusts which fight against our soules and to contemne and cast away whatsoeuer becommeth an hindrance in our iourney towards our heauenly home And seeing wee are Citizens of heauen wee must haue our conuersation there seeking those things which are aboue and not those which are beneath and thinke that nothing more doth misbeseeme vs then that being the children of God heires apparent to his heauenly Kingdome wee should like base slaues spend our time and strength in the diuels drudgerie and in toyling in the workes of darknesse and seruitude of sin for the contemptible wages of earthly vanities Sixthly we must vse them not as durable and permanent riches and inheritances but as things momentany and mutable which are ready daily and hourely to leaue vs and wee them And therefore our best course will bee to vse so these flitting vanities as that they may further our assurance of our heauenly patrimonie which is permanent and euerlasting and as our Sauiour counsaileth vs to make vs friends of the Mammon of iniquitie by vsing them as helpes and instruments to further vs in the workes of Luke 16. 9. mercy that when they are taken from vs and wee from them wee may bee receiued into heauenly habitations Finally if wee would rightly vse our prosperity and temporall blessings wee must not suffer our mindes and hearts to rest vpon them but vse them onely as steps whereby wee may mount vp aloft in heauenly meditations and desires As when wee see any beautie or excellencie in the creatures to thinke how infinitely they exceede in the Creator from whom they haue them when wee are ready with the Queene of Sheba to thinke our selues happie in hearing the wisedome of an earthly Salomon to raise our mindes higher and to thinke on their happinesse who attaine vnto the vision and fruition of God and heare with rauishing admiration his all-knowing and infinite wisedome When we are delighted with the society of Gods Saints in earth who like our selues are full of imperfections to take occasion hereby of meditating of that felicity wee shall haue in our heauenly fellowship when both they and wee shall bee perfected in loue and louelynesse When wee take pleasure in our earthly prosperity honours and riches mixed with many miseries and are but Gods common gifts which he giueth in as great plenty to his slaues as to his sonnes to his enemies as well as vnto his friends nor to rest in these worldly delights and to say with Peter in another case It is good being here but raise our mindes and hearts by these occasions to an higher pitch thinking how incomparably greater our ioy shall be when we shall attaine vnto the full fruition of our heauenly happinesse which shall not be embittered with any miserie and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted And so shall we not dote in our worldly and carnall loue nor haue our minds and hearts caught and intangled in this birdlime of worldly vanities but vse them onely for present necessity and refreshing that so wee may againe like Eagles leaue the earth and mount aloft in heauenly meditations and desires §.
to all but to apply a fit portion vnto all sorts of hearers and a great measure of wisedome and vnderstanding through the outward helpes of study and learning and the inward illumination of Gods Spirit that he may bee able to instruct those which are ignorant according to that in the Prophet Malachy The Priests lips should keepe Mal. 2. 7. knowledge namely as Iosephs corne in the store-houses for the common vse and not a close Prisoner with whom none may bee admitted to conferre sauing his Iaylour and the people should seeke the Law at his mouth Vnto which knowledge and skill there must bee added industrious diligence whereby he is ready to preach the Word in season and out of season reprouing 2. Tim. 4. 1 2. and rebuking with all long suffering and doctrine although hee seeth small fruit of his labours For though the Minister be neuer so rich in the spirituall treasures of learning and knowledge yet if miser-like he doe not communicate them but locketh them vp in his owne braine the poore people are neuer the better but may perish in their ignorance euen as he Ezek. 33. 8. shall doe in his sloth and vnfaithfulnesse Thirdly he must haue his heart affected with sincere loue of the people whereby hee is mooued in all 1. Pet. 5. 1 2. things to seeke their good and to preferre their saluation before his owne priuate profit The which loue in the teacher will make way in the hearts of his hearers not onely for his instructions and comforts but also his admonitions and reproofes seeing they come not out of any spleene but out of meere loue and feruent desire of sauing their soules In the act and execution of his Ministeriall function he is to speake nothing but Gods Truth as from him and as before him in his pure sight which discerneth all errour and in his glorious presence who hateth and abhorreth all vanity and hypocrisie And that not after his owne manner chiefly ayming to magnifie himselfe in the ostentation of his owne learning and gifts but in the demonstration of the Spirit aboue all desiring and indeuouring to glorifie God in the saluation of his hearers §. Sect. 5 That the word must be preached powerfully and plainely Whereunto these two things are required namely that he preach the Word powerfully plainly powerfully to the consciences of all plainly to the capacity as much as in him lieth of those which are most simple Of both we haue the Apostle Paul for our patterne who though he were most learned aboue all other the Apostles both in arts and tongues and all other learning of the Iewes yet came not in excellency of speech nor the 1. Cor. 2. 1 2 4. inticing words of mans wisedome but in demonstration of the Spirit and of power desiring to know nothing that is to make shew of no other knowledge sauing Iesus Christ and him crucified and preferring fiue words spoken to the vnderstanding 1. Cor. 14. 19. of his hearers aboue ten thousand in an vnknowne tongue Yea we haue heerein our Sauiour Christ himselfe as our Precedent who preached the Word not like the Scribes and Pharises after a ieiune and Scholasticall manner but with all power and authority And though hee were the wisedome of his Father in whom all treasures of knowledge and learning were Col. 2. 3. hid and the word of his Father exceeding in sound eloquence both men and Angels yet preached the Word in a plaine phrase and humble manner of speech not respecting what hee was able to speake but what his Disciples were able to heare conceiue and carry away like a louing and Mar. 4. 33. Ioh. 16. 12. carefull nurse chawing the harder and stronger meate in his mouth that they might the better receiue it whilst he explained more difficult points by easie and familiar similitudes Neither had hee onely care of more thorowly informing those who were men growne in knowledge by teaching them the high and hidden mysteries of his Kingdome but also of Ioh. 3. 3 4 5. instructing his little children and yong nouices in the first principles of true Religion as it was prophesied of him by Esayas All thy children shall Esa 54. 13. be taught of the Lord and great shall be their peace And like a faithfull and Ioh. 6. 45. carefull Shepheard hee did not onely apply himselfe to feed his whole flock but extended his care and loue chiefly to his yonglings gathering his Esa 40. 11. Lambes with his arme and carrying them in his bosome and gently leading those which were great with yong The which care and charge when hee was to ascend on high hee deputed to the Apostle Peter and in him to all the whole Ministery that they should feed his tender Lambes as well as his older and stronger Sheepe And therefore though the ouer-wise Grecians account the simple preaching of Christ crucified foolishnesse and the learned 1. Cor. 1. 23. Doctors of the world make themselues sport with this easie plainenesse Let all that truely feare God chuse rather to imitate Christ and his Apostles in their course of preaching labouring to speake vnto the capacity of the meanest and simplest seeing the charge of their soules is commended vnto them by our great Shepheard as well as theirs who are of greatest vnderstanding and the soules of all being alike deare vnto God they shall giue account of one as well as of another of the little Lambes as well as of the Rammes of the flocke And seeing we must not only take care for our selues that wee may goe to heauen alone but are appointed Captaines and Leaders of Gods Armies wee must not skorne plaine wayes wherein all our company may goe with vs the weake and sicke as well as the strong and healthy and mount aloft in learned discourses and Scholasticall speculations as it were vpon the Alpes which are no lesse high aboue their capacity then cold and heartlesse giuing no warmth to their zeale and deuotion or trauell in the craggy and rough wayes of knottie controuersies needlesse genealogies and abstruse difficulties where wee shall leaue all our hearers afarre off behind vs but chuse rather such faire wayes and beaten paths as will bring vs and our company with vs with most speed and safety to the end of our iourney For though heereby we cannot commend our strength and swiftnesse though we outrun others that haue set out before vs because they go in mountainous wayes farre about yet we shall commend our wisedome and prudence in that we haue chosen the fairest and neerest way And surely if an vnpartiall view were taken of seuerall congregations and iust tryal made whether those haue best thriuen in the Christian growth who haue bin diligently fed with ordinary food and daily bread or those who are sometimes feasted with a banket of delicate dishes I doubt not but it would be found that as sometime Daniel Dan. 1.
33. 18. righteous and his eares are open vnto their cry And againe The eyes of the Lord are vpon them that feare him And as Elihu speaketh He withdraweth Job 36. 7. not his eyes from them So Dauid in another place The Lord knoweth the Psal 37. 18. dayes of the vpright and their inheritance shall be for euer Yea but the eyes of the Lord are vpon all things and there is nothing so secret that is vnknowne vnto him and what priuiledge then haue those herein that serue him aboue those that serue him not It consists not in the generall view and notice which God taketh of one thing as well as of another but in that he hath a more watchfull and benigne eye ouer those that feare him to preserue them from all euill and to bestow vpon them all that is good by reason whereof they are so farre from miscarrying by any chance and casualtie any malice or fury of their enemies that not so much as an haire Mat. 10. 30. can fall from their head without the will of their heauenly Father In which respect the Lord compareth himselfe to an Eagle which safely carrieth her Deut. 1. 31. 30. 11. yong and defendeth them from all other rauenous birds when they are vnable to shift for themselues And to a carefull Shepherd who not onely Ezech. 34. 12. keepeth his Sheepe from the Wolfe but also feeds them in greene Pastures Psal 23. 1 2 3. driueth them to the still waters cureth the sicke and carrieth in his armes the lame and weake as Dauid also sheweth by his owne experience And thus our Sauiour called himselfe the good Shepherd who watched Ioh. 10. 1 2 c. ouer his Sheepe with such loue and care that he was ready to lay downe his life for them rather then they should perish by any danger Now the benefits which we haue by this priuiledge are many and inestimable For by this speciall prouidence God like a faithfull Shepherd leadeth vs out and in and directeth vs in all our courses guideth vs in the wayes of his Esa 30. 21. Commandements and keepeth vs from wandring in the by-paths of errour and from losing our selues in the desarts of sinne And thus the Psalmist saith that the steps of a good man are ordered by the Lord and he delighteth Psal 37. 23. in his way whereby hee is kept from falling into many sinnes vnto which hee is prone through naturall corruption and wherewith others that are not thus guided and gouerned are often and easily ouertaken and also into many dangers and euils to which their fraile liues are subiect whereinto others not thus directed doe rush and perish in them Secondly by this speciall prouidence those that serue the Lord are preserued from all euils and protected against all enemies and that not after a slight and ordinary manner but with such vigilant care and tendernesse as a man watcheth ouer the apple of his eye as the Lord professeth and Zach. 2. 8. Psal 17. 8. Dauid also found by his owne experience The which though it bee all-sufficient to preserue vs from all danger of euill yet for our greater comfort and the better confirming of communion and loue betweene his holy Spirits and vs hee causeth his Angels to incampe round about those that Psal 34. 7. feare him and deliuereth them yea hee committeth them vnto them as their speciall charge to keepe them in all their wayes and to beare them in their hands that they dash not their foot against a stone Of which we haue many examples as of the three children thus preserued in the fiery furnace and Dan. 3. 25. 6. 22. Daniel in the Lyons den and in that mighty Army of holy Spirits sent for the comfort and incouragement of Elizeus seruant Thirdly by this 2. King 6. 17. speciall prouidence God both vpholdeth his children that serue him when they are ready to fall into sinne and danger and raiseth them vp being falne preserueth them from troubles and afflictions and deliuereth them out of them when they call vpon him For he couereth them with his Psal 91. 4 5 6 c. feathers and vnder his wings they shall be safe his truth shall be their shield and buckler c. The eyes of the Lord are vpon those that feare him to deliuer their Psal 33. 18 19. soule from death and to keepe them aliue in famine In which regard the Lord incourageth his seruants against all dangers Feare thou not for I am Esa 41. 10. with thee be not dismaid for I am thy God I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse c. Or if for their chastisement they be afflicted and foyled with any euill either of sinne or punishment yet they shall not be forsaken and suffered to lye and perish in it and as the Psalmist speaketh Though they fall they Psal 37. 24. shall not vtterly be cast downe for the Lord vpholdeth them with his hand Yea though many be the troubles of the righteous yet the Lord deliuereth them out of all and though he beateth them with his rods yet he keepeth all their bones Psal 34. 17 18. so that not one of them is broken For the Lord vpholdeth them in their integrity Psal 41. 12. and setteth them alwayes before his face as Dauid speaketh out of his owne experience Finally as God by this speciall prouidence preserueth those that serue him from all euill so also he prouideth for them all that is good supplying all their wants and relieuing them in all their necessities For if we trust in the Lord and doe good we shall dwell in the Land and Psal 37. 3 4. verily we shall be fed if we delight our selues in the Lord hee will giue vs the desires of our hearts Which argument Dauid vseth to moue all vnto Gods feare O feare the Lord saith he ye his Saints for there is no want to them that Psal 34. 9 10. feare him The young Lions lacke and suffer hunger but they that feare the Lord shall not want any good thing Now what greater priuiledge then to be thus at Gods finding to haue him our guide to direct vs our King to gouerne and defend vs our louing Father and carefull Shepheard to feed vs and supply all our wants to preserue vs from dangers and deliuer vs out of all our troubles to heale our wounds and cure our diseases seeing he beholdeth all our wants and is all-sufficient to supply them What stronger motiue then this to moue vs wholly to deuote our selues vnto his seruice in whom we liue and mooue and haue our being seeing our Act. 17 28. fraile liues are lyable to so many euils both of sinne and punishment obnoxious to so many dangers and stand in need of so many helpes and comforts that if the Lord should but for
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
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 §.
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
knowing that there is a God we must worship and serue him and professing him with our lips we must not deny him in our liues Knowing that he is a Spirit we must not rest in bodily exercise which profiteth nothing but worship him in spirit and truth Knowing that he is infinite and omnipresent we must with Enoch walke with God and in all things carry our selues as before him Knowing that he is all-sufficient we must trust in him for all things both in the presence and absence of inferiour meanes Knowing that he is omniscient and the searcher of our inward parts wee must approue our hearts as well as our workes vnto him and make conscience of committing secret sinnes as well as those which are open and manifest to the world Knowing that he is omnipotent we must depend vpon him for preseruation from all euill and defence against all enemies and that in greatest difficulties and dangers because things euen impossible to men are possible with God Knowing that he is the chiefe Good we must loue him aboue all things knowing that he is true yea truth it selfe wee must beleeue his Word and promises Knowing that he is iust we must feare to offend him that he is mercifull we must hope in him that he is bountifull we must do cheerefull seruice to so gracious a Master Knowing that he is but one God wee must worship him alone and not false gods and grauen Images and set vp no Idols in our hearts as the earthly Mammon with the couetous worldly honours and vaine glory with the ambitious and carnal and sinfull pleasures with those that are voluptuous Finally knowing that he is one in essence three in persons we must worship the Vnity in Trinity Mat. 1. 6. Knowing that God the Father is our Father in Christ we must reuerence 1. Pet. 1. 17. Luke 1. 74. feare and loue him that God the Sonne is our Redeemer we must worship and serue him in holinesse and righteousnesse before him all the daies of our liues and knowing that the holy Ghost is our Sanctifier 1. Thes 4. 4. 1. Cor. 6. 19. and dwelleth in vs wee must possesse our vessels in purity and honour that wee may bee fit temples and habitations for this holy Ghest c. §. Sect. 4 Of the meanes of sauing knowledge And this is that sauing knowledge which is necessary to a godly life the which we haue not of our selues for euery man is a Ier. 10. 14. beast in his owne knowledge b Ier. 4. 22. 1. Cor. 2. 14. wise vnto euill and vnto any good without vnderstanding but it is a grace and free gift of God as before we haue shewed And therefore if we would obtaine it wee must carefully and conscionably vse all good meanes which hee hath appointed for this purpose And first we must begge this grace of God by feruent and effectuall prayer according to that of the Apostle Iames c Iam. 1. 5. If any man want wisedome let him aske it of God that giueth all men liberally and vpbraideth not and it shall be giuen him as we see in the example of d 1. King 3. 6. Salomon and desire him to send his holy Spirit into our hearts which will e Iohn 16. 13. leade vs into all truth and like a f Apoc. 3. 18. precious eye-salue will open and illighten the blind g Psal 119. 18 27. eyes of our vnderstandings that we may see the wonders of Gods Law The which our prayer will be more effectuall to preuaile with God if we craue this knowledge to this end that we may glorifie him by it according to that of Dauid Make mee Psal 119. 27. to vnderstand the way of thy precepts so shall I talke of thy wonderous workes and make our knowledge the rule of our liues practising the things we know in the whole course of our conuersation to which end Dauid beggeth it of God Teach me O Lord the way of thy statutes and I shall keepe it Vers 33. 34. vnto the end Giue me vnderstanding and I shall keepe thy law yea I will obserue it with my whole heart Secondly let vs be diligent in hearing reading and meditating of Gods Word which giueth h Psal 19. 7 8. 119. 130. Pro. 1. 3 4 5. light and vnderstanding vnto the simple and is sufficient to make vs i 2. Tim. 3. 15 16 17. wise in all things vnto saluation and to make the man of God perfect and throughly furnished vnto all good workes Thirdly we must vse holy conferences with others whereby we shall inrich our mindes by communicating with them in their stocke and more firmely imprint in our memories that which we know already according to that of the Apostle Let the Word of Christ dwell in you richly in all wisedome Col. 3. 16. teaching and admonishing one another Fourthly we must labour to be reconciled vnto God in Christ and then becomming his friends hee will make vs acquainted with his will and counsailes according to that of our Sauiour I haue called you friends for all things that I haue heard of my Father Iohn 15. 15. I haue made knowne vnto you Fifthly let vs labour to haue our harts fraughted with Gods feare for if any man feare the Lord him shall he teach the way Psal 25. 12. 1. Pet. 5. 5. Psal 25. 9. Matth. 11. 25. 1. Cor. 3. 18. that he shall chuse Sixthly let vs decke our selues with humility for hee giueth his grace to the humble and teacheth him his way he reuealeth his secrets to little babes and hideth them from those who are wise and prudent in their owne conceits And therefore we must be fooles to our selues and to the world if we would be wise to God and our owne saluation For there is no true wisedome but in the sauing knowledge of God and his will and holy obedience yelded vnto them according to that of the Prophet The wise men are ashamed they are dismaied and taken lo they haue Ier. 8. 9. Deut. 4. 6. reiected the Word of the Lord and what wisedome is in them Seuenthly wee must labour after holines for God reuealeth his mysteries vnto his Saints but Col. 1. 26. will not suffer his wisdome to enter into a prophane and malicious soule as we see in the experience of the greatest Prelates and Doctors of the world who liuing in prophanenesse and all sensuality haue not so much feeling sauing and experimentall knowledge of God and the mysteries of his Kingdome as many silly women and simple Ideots Lastly wee must put those things in practice which we already know and then will God reueale more vnto vs and fasten that which we know already in our hearts and memories for as our Sauiour saith If any man will doe his will he shall Iohn 7. 17. know of his doctrine and we shall with Dauid be wiser then the ancient yea Psal 119.
so much in respect of the cleere euidence heereof in it selfe or the forciblenesse of the arguments which are brought to conuince and perswade naturall reason as in regard of Gods authority who is most infallible in his truth infinite in his goodnesse and almighty to performe whatsoeuer he hath promised Which assent being effectuall in vs doth worke in our vnderstandings a perswasion that our sinnes though in themselues haynous yet compared with Gods infinite mercies and the all-sufficient merits of Iesus Christ are pardonable in our iudgements a precious and high esteeme of these mercies and merits aboue all worldly things In our hearts an hungring and thirsting desire to be made partakers of them for the remission of our sinnes in our wils a firme resolution to renounce all other meanes and to rest wholly vpon Gods mercies and Christs merits for our iustification and saluation And in our actions a carefull indeuour to vse all good meanes whereby we may bee more and more assured of Gods loue in Christ and among the rest in all things to please God in all our thoughts words and workes that so we may glorifie him from whom wee expect so great grace and mercy and make our calling and election sure The third thing required is an apprehension and application of the promises of the Gospell the infinite mercies of God and all-sufficient merits of Christ vnto our selues in particular which is the forme and very life of faith and maketh the things thus applyed vsefull and effectuall for our iustification and without which wee shall haue no more benefit by them then a man hath by a soueraigne salue and cordiall medicine not applyed and taken or by warme clothes which are not put on The last thing required is affiance and confidence when as knowing assenting vnto and applying Gods mercies and Christs merits vnto our selues we rest and rely wholly vpon them for our iustification and saluation §. Sect. 6 That after illuminatiō there are three degrees of faith and the maner how they are wrought in vs. So that after illumination there are three degrees of faith the first is an effectuall assent to the promises of the Gospell which worketh in our hearts an hungring desire after Christ and his benefits and in our wills a resolution to cast our selues vpon him alone for our saluation By which the Christian truly liueth but yet like a new borne babe who weakely performeth the actions of life but knoweth not that he either liueth or mooueth And so weake it is in apprehension and application that he can hardly discerne it and often calleth in question whether he hath any hold at all or no. It is strong in desiring but feeble in performing resolued by all meanes to sticke vnto Christ but yet scarce sensible of any vnion It admireth the glorious beames and brightnesse of Gods loue shining in the Word but feeleth little warmth of ioy and comfort by it in his owne heart and conscience It worketh in the weake Christian an hungring after the sincere milke of the Word that he may grow vp thereby but with little or no sense that he is nourished or any whit increased in the spirituall growth He seeketh earnestly for grace and peace but they seeme to fly from him and is still wishing for more and more but hath little comfort in feeling and fruition His desires so farre exceed the proportion which he hath receiued that it is swallowed vp of them so that nothing in appearance remaineth And like couetous men he thinketh not on what he hath but vpon what he hath not and spends a great part of that time in complaints of his wants which should be imployed in praysing God for that plenty which hee hath receiued But this faith is still in growth though they that haue it doe not see it growing for the Lord is no more ready to inlarge our hearts with hungring desires after grace then to satisfie them this being his maine end why like the Merchant hee stretcheth out these empty bags that he may replenish them with a greater portion of these hid treasures And therefore when the weake beleeuer carefully and conscionably laboureth in the vse of all good meanes for the strengthening and increasing of his faith as hearing the Word Sacraments Meditation Prayer and such like the Lord with his Spirit so blesseth them vnto him that from this first degree of faith he commeth to the second namely to a comfortable apprehension of Gods promises as belonging to himselfe to some sense and feeling of the loue of God shed abroad in his heart by the holy Ghost and to some assurance that hee in particular hath part and interest in Gods mercies and Christs merits whereby he is iustified and shall be saued And this is the second degree of faith which being but weake in the apprehension of Christ and his righteousnesse and in the sense and feeling of Gods loue is assaulted with much doubting and oftentimes shaken with grieuous tentations whereby the Christians hold seemeth for the time wholly lost and his faith in the operations of it almost quite extinguished and therefore hauing attained vnto this degree he resteth not in it as sufficient but laboureth in the vse of all good meanes whereby his faith may bee more and more strengthened and increased vntill it come to the third and last degree of perfection which is that plerophorie and fulnesse of perswasion of the remission of our sinnes of our vnion with Christ and Gods vnchangeable Rom. 8. 38 39. loue towards vs in him from which nothing in the world shall be able to diuide vs as we see in the Apostle Pauls example Vpon which followeth Christian security in the assurance of Gods protection and peace of conscience that passeth all vnderstanding which though it be assaulted yet Rom. 5. 3. is seldome impeached and impugned with any violence of tentations trouble of mind or terrours of conscience And from hence springeth inward ioy vnspeakeable and glorious out of our assurance and sweete feeling 1. Pet. 1. 8. of Gods loue and the certaine perswasion of our owne saluation whereby wee are made cheerefull and constant not onely in doing all which God commandeth but also in suffering whatsoeuer hee inflicteth §. Sect. 7 That the duties of a godly life hold a proportion with our faith whether it bee weake or strong And these are the degrees of a liuely faith without which or some one of them we cannot doe any thing pleasing vnto God or set one step forward in the way of godlinesse for faith is a cause and an inseparable companion of a godly life of which if we be destitute in the least degrees well may we be ignorantly deuout and zealously superstitious but wee shall neuer performe any one dutie in such sort as God will accept of it And according to the degree and measure of our faith such also will bee our fruits of godlinesse they holding a proportion the one with
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
estate both in respect of the time present and to come In respect of the present a good conscience will make vs beare and brooke all estates not only with patience but also with comfort and ioy in the holy Ghost If we be in prosperity and abound with Gods blessings it warranteth vnto vs the lawfull vse of them and witnesseth vnto vs that we are heires and right owners and not thieues and vsurpers that they are Gods talents which being imployed to aduantage for Luk. 19. 17. Matth. 25. 21. the glory of our great Lord and good of our fellow seruants they shall be doubled and redoubled when we are called to giue account of them that they are pledges of Gods fauour in this life and earnest-pennies of euerlasting ioy and happinesse in the life to come If we be in aduersitie and affliction a good conscience like the good Angell holding vs by the hand in this firie furnace will secure vs that wee shall not receiue any harme For it will testifie vnto vs that these curses in their owne nature are through Gods mercy turned into blessings that they are testimonies of Gods loue seeing as many as he loueth he chastizeth and signes of our Apoc. 3. 19. adoption for the Lord correcteth euery sonne that he receiueth and they are Heb 12. 6. Rom. 8. 37 38. bastards and no sonnes whom he correcteth not That they will not separate Gods loue from vs but our loue from the world That they are not poysons to kill vs but medicines to cure vs of our spirituall diseases fannes and files and fires to winnow vs from our chaffe scowre vs from our rust and purifie vs from the drosse of our corruptions Finally that whatsoeuer they seeme to flesh and blood yet they shall worke together for the best Rom. 8. 28. to them that loue God and that though they be bitter and vnpleasant for the present yet they shall bring foorth the quiet fruits of righteousnesse to Heb. 12. 11. them that are exercised thereby In respect of the time to come a good conscience doth giue vnto vs truely and according to the Scriptures this comfortable and ioyfull euidence that we shall continue euer to be holy and happy perseuering to the end in Gods grace vnto saluation not by vertue of our owne strength but through the power and promises of God For he hath assured vs that he will put his feare in our hearts that wee may Ier. 32. 40. not depart from him That though we haue many fierce Wolues to assault vs and be but silly weake Sheepe vnable to make resistance yet our Shepherd Christ being infinitely stronger then they none shall be able to pull Ioh. 10. 28. Ioh. 13. 1. Ier. 31. 3. vs out of his hand That whom God loueth he loueth with an euerlasting loue and to the end that the gifts and calling of God are without repentance and finally that though we be many wayes tryed yet the Lord will neuer suffer 1. Cor. 10. 13. vs to bee tempted aboue our power but will giue a good end and issue to all our tentations §. Sect. 3 That a good conscience maketh vs cheerfull in Gods seruice Lastly a good conscience maketh vs cheerefull and diligent in Gods Esa 30. 21. 1. Ioh. 2. 27. seruice and willing to doe all things which are pleasing in his sight So the Prophet speaking of the faithfull saith that they should heare a voyce behind them saying This is the way walke ye in it when yee turne to the right hand and when ye turne to the left That is besides their outward teaching in the Ministery of the Word they should haue an inward teacher to direct and admonish them euen the Spirit of God speaking vnto them in the heart and conscience And this is that which Dauid meaneth where he saith that his reines did teach him in the night season that is the voyce Psal 16. 7. of conscience which did shew him the wayes of God and mooued him with cheerefulnesse to walke in them The which is the maine end at which the conscience aimeth in witnessing and sealing vnto vs all the former comforts For therefore the conscience giueth vnto vs that comfortable testimonie that wee are deliuered out of the hands of all our spirituall Luk. 1. 74. enemies to the end that we should not still serue them but worship our Lord and Redeemer in holinesse and righteousnesse before him all the dayes of our liues that he hath bought vs at so deare a price that we should glorifie him 1. Cor. 6. 20. in our soule and body because they are not our owne but his who hath redeemed them that we are freed from sinne that it may no longer raigne in Rom. 6. 12 18. our mortall body but being deliuered out of this cruell tyrannie we should become the seruants of righteousnesse that our consciences are purged from Heb. 9. 14. dead workes that we may serue the liuing God that wee are reconciled vnto God by the death and sufferings of Christ that we may aboue all things esteeme our peace with him which was so dearely purchased and not bee inticed with the hire of the whole world to doe any thing displeasing vnto God or which might breake or disturbe our peace with him seeing this were to vnder-value this inestimable price as being of lesse worth then worldly vanities and to tread the precious blood of Christ vnder our filthy Heb. 10. 26 29. feete as an vnholy thing and euen to despite the Spirit of grace with which we are sanctified Therefore it witnesseth vnto vs that we are sanctified that we may be made carefull to bring foorth the fruits of sanctification to his glory that hath called vs out of darkenesse into this marueilous 1. Pet. 2. 9. light and out of the bondage of sinne and Satan into the glorious liberty of the sonnes of God That though our sanctification be imperfect and Rom. 8. 21. stained with many corruptions yet through Christ it is accepted of God to this end that we might be made more cheerefull and diligent in seruing so gracious a Lord. For what greater incouragement can there be vnto vs in the performance of all good duties then to bee assured that our labour of loue shall not be lost and that whatsoeuer we doe shall be taken in good part and richly rewarded though neuer so imperfect if we desire and indeuour to doe the best we can Finally a good conscience giueth vnto vs this comfortable testimony that we are most happy in all estates that no estate though neuer so much crossed and afflicted may discourage vs from going on in the wayes of godlinesse seeing no misery can make vs miserable but euen our afflictions themselues shall aduance our happinesse and that we shall neuer lose either grace or glory but constantly hold out in the Christian race of godlinesse and righteousnesse vntill we be crowned with the
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
imperfect in vs may be made perfect through Christ and that our new obedience which cannot be accepted according to the Couenant of workes as comming from seruants may be acceptable according to the Couenant of grace as comming from sonnes whose desires and indeuours are pleasing to our heauenly Father who accepteth the will for the deed The Law prescribeth the way wherein all are to walke that will leade a godly life The Gospel as a faithfull companion incourageth vs to goe in this way and leading vs by the hand preserueth vs from falling and when through frailty wee are falne it lifteth vs vp againe §. Sect. 4 That in a godly life we must ioyne together the duties of piety righteousnesse and sobriety Now the duties of a godly life which the Law requireth respect either God or men both which are to be considered first generally as they are to be performed of euery Christian in the whole course of their liues and secondly as they are to be exercised in them euery day The duties which respect God are contained in the first Table and are all comprehended vnder the name of piety The duties which concerne men are comprehended in the second Table and are either the duties of righteousnesse and mercie which respect our neighbours or the duties of temperance and sobriety belonging to our owne persons All which must goe together and may in no wise be seuered the one from the other For piety is the roote of righteousnesse and sobriety and these the fruits and signes of piety and neither of both are accepted of God but when they goe together seeing piety without righteousnesse is like a foundation without a building and righteousnesse without piety is like a building without a foundation that as a fire without light this like the fooles fire a light without heate that alone at the best makes but hypocrites this without that no better then proud Iusticiaries and ciuill worldlings And hereof it is that the holy Ghost in the Scriptures ioyneth them altogether requiring no lesse the one then the other So he saith that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before Luk. 1. 74 75. him all the dayes of their liues that we must pray for Kings and all that 1. Tim. 2. 2. 6. 11. Eph. 4. 24. are in authority that we may leade a quiet and peaceable life vnder their gouernment in all godlinesse and honestie That our spirituall renewing according to Gods image ought to be both in righteousnesse and true holinesse That a Bishop ought to be a louer of hospitality and a louer of good men sober iust Tit. 1. 8. 2. 12. holy and temperate that the grace of God which bringeth saluation appearing hath taught vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world And that they who will make their calling and election sure must not imbrace loose and single vertues nor performe 2. Pet. 1. ad 10. scattered duties but linke and chaine them one with another For they are such twinnes as liue and die together and the soule life and breath of Christianity which may bee distinguished in doctrine and discourse but not derided in our practice and conuersation §. Sect. 5 Of piety comprising in it all duties of Gods seruice The first and maine duties required vnto a godly life are all comprehended vnder the name of piety required in the first Table Which is Pietas quid aliud est quam Deum pura mente colere quae alio nomine latria nuncupatur Ad fratres in Eremo Serm 24. Primò amare Deum gratis haec est pietas c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. 10. 20. nothing else but that true Religion whereby we worship the onely true God according to his will reuealed vnto vs. So Augustine What is piety but to serue God with a pure minde which is otherwise called worship And againe this is piety to loue God freely and absolutely and out of him to expect no reward but what is expected from him For he is the chiefe Goodnesse and what thing of worth can he aske of God to whom God seemeth of little worth So that piety consisteth in Gods true seruice and in the performance of those holy duties of his worship which he requireth in the first Table of which piety is the summe according to that of our Sauiour repeated out of the Law Thou shalt worship the Lord thy God him only shalt thou serue The which is sometime signified by the feare of God a part of diuine worship being put for the whole Thou shalt feare the Lord thy God and serue him and shalt sweare by his Name And sometime by the loue of God which is put for all worship because all holy seruice and true obedience doth flow from it So Moses in his repetition of the Law makes this the sum of all Thou shalt loue the Lord thy God with all thine heart with Deut. 6. 5. all thy soule and with all thy might And our Sauiour Christ telleth the Lawyer that this is the great Commandement which comprehendeth in it the whole first Table Thou shalt loue the Lord thy God with all thine heart Mat. 22. 37. and with all thy soule and with all thy minde Where hee sheweth both the obiect of true worship which is the Lord our God onely and the speciall and principall act of it which is loue from which as a fountaine all other parts like streames doe spring and flow and also the subiect of this duty which is the whole man For by the heart is vnderstood all the affections desires and inclinations by the soule the will purpose and resolution by the minde the reason vnderstanding discourse and memory and by the might or strength which Saint Luke also addeth all the faculties of the soule and parts of the body with all their functions actions and Luk. 10. 27. operations both internall and externall So that the whole man must be consecrated vnto the seruice and worship of God by all those who imbrace piety and desire so to performe the duties of a godly life as they may be acceptable and pleasing in the sight of God The which as it is required by him so there is none but he who can inable vs in any measure to performe it seeing it is not in our owne power but his free gift and the worke of his holy Spirit which is bestowed vpon whom and when hee will for it is God onely who by his diuine power giueth vs all things which pertaine to life and godlinesse as the Apostle Peter speaketh and therefore 2. Pet. 1. 3. when he requireth it of vs we must returne vnto him againe and intreate him by earnest and feruent prayer that he will inable vs to performe that which hee requireth according to that of Augustine Giue what
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
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
yet thought of most to be no sinnes and free from the censure of law the which the Papists doe stifly defend making this concupiscence and lust after baptisme to bee no sinne Now this purity of minde and heart here required consisteth of two parts originall righteousnesse and perfect loue of our neighbours and our selues and the concupiscence of the Spirit Originall righteousnesse is both a cleanenesse from all vnrighteousnesse and euill concupiscence against our neighbours and a disposition and pronenesse to all the duties of charity the which righteousnesse the Lord hauing in our first creation planted in our natures doth iustly require it of vs in his Law though by our fall in the loynes of our first parents we haue lost it and can neuer attaine vnto it in any perfection Yea he doth it not onely in iustice towards all but also in mercy towards his elect to this end that seeing hereby their vnrighteousnesse corruption and misery in themselues they might bee forced to renounce themselues and their own righteousnesse and flee vnto Christ that both they might be clothed with his righteousnesse and by his Spirit be renewed according to his Image Ephe. 4. 22 23 24. Luke 1. 74 75. Tit. 2. 12 13. Rom. 8. 6 7. 7. 8 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11. in wisdom holines and righteousnes Contrariwise here is forbidden euill concupiscence which is either originall concupiscence or sin as it is referred against our neighbours the which is that habituall corruption of our natures and that euill inclination and pronenesse to lust against our neighbours contrary to the Law of God or actuall concupiscences which are euill motions in our mindes and hearts against our neighbours both hurtfull and foolish which motions are either euill phantasies and thoughts of the minde or euill affections and perturbations of the heart 1. Cor. 13. 5. all which inclining men to euill are repugnant to charity §. Sect. 10 Of the Spirit lusting against the flesh The spirituall concupiscence here required containeth the good motions of the Spirit and the lusting of the Spirit against the flesh The good motions of the Spirit are righteous charitable cogitations in our mindes concerning our neighbours and like affections in our hearts towards them which are to be imbraced and nourished in vs and contrariwise euill thoughts are to be shunned which either are cast into mens mindes by the diuell and are called his suggestions or arise from originall corruption and habituall concupiscence and both of them either sleeping or waking The lusting of the Spirit against the flesh whereby we Gal. 5. 17 24. fight against our corruptions and crucifie the flesh with the lusts thereof is here also commanded and to be intertained and imbraced of vs. Of which I haue written more fully in another * The fourth part of Christian warfare Treatise §. Sect. 11 Of the meanes inabling vs vnto the obedience of this Commandement The meanes whereby we may be enabled to yeeld obedience to this Commandement are of two sorts first such as tend to the attayning and preseruing of the purenes of the heart which are First to walke with God seeking to approue our hearts vnto him who searcheth and trieth as well our secret thoughts and inclinations as our outward words and actions Secondly to obserue and watch ouer our hearts and senses that no euill concupiscence doe arise in vs or enter into vs or if they doe arise or be suggested that we doe not admit them or forthwith extinguish and quench them Secondly to watch ouer our selues that no euill concupiscence do arise in vs or enter into vs to which end a twofold care is needful 1. When we are awake to keepe our minds occupied in good and holy meditations and exercised about lawfull things not suffring them to be idle or to wander about things vaine vnlawful 2. When we are to sleepe that we commend our soules into the hands of God desiring him to keep them safe from tentations and pure from concupiscences Thirdly to obserue and guard our sences especially our sight by whose ministery Gen. 3. 6. Josh 7. 21. Job 31. 1. Psal 119. 37. Ephes 6. 12. 2. Cor. 10. 5. the obiects of concupiscence are represented to the minde Fourthly that we put on and keepe fast buckled vnto vs the whole spirituall Armour of God which is mighty to cast downe imaginations and to subdue euill thoughts And finally that we frequently vse feruent and effectuall prayer vnto almighty God that he will assist and gouerne vs with his holy Spirit against all tentations and suggestions of the diuell the world and our owne flesh THE THIRD BOOKE OF A GODLY LIFE CONTAINING IN IT THOSE DVties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely §. Sect. 1 That the duties contained in the former Booke are to be performed daily and constantly vpon euery fit occasion AND thus haue wee intreated of the duties which are to bee performed of all those who desire to leade a godly and Christian life Now we are to shew how all these duties of piety righteousnesse and sobriety are to be daily and continually exercised of vs so farre foorth as our callings and occasions meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man seeing diuers of them are appropriate to diuers persons sexes and callings in which respect the subiect is not tied to performe the duties of the Prince nor the Prince of the subiect the husband of the wife nor the wife of the husband c. nor yet that all duties common to all Christians should be performed euery day seeing many times we want fit obiects to exercise them vpon as also conuenient time and leasure ability and opportunity But this is required of vs that at no time we commit any thing against the holy Law of God or thinke that any time company or other circumstance can make sinne seasonable nor yet omit any of the former duties when God requireth them at our hands giuing vs fit obiects occasions meanes and ability to performe them And that not onely some spare time bee allotted to these Christian duties taking liberty to spend the remainder of our dayes after our owne sinfull lusts or in the vnlawfull and base seruice of the world and the prince thereof for the worthlesse hire of earthly vanities but we must bee wholly taken vp of them and bee still exercised in the practice of some one or other of them as shall be most conuenient and will best sort with the aduancing of the glory of God and the spirituall and temporall good of our selues and our neighbours in respect of meanes and occasions
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
in vs with cheerefulnesse and delight we must also submit our selues to be ruled by him and not quench any good motion which hee suggesteth either by rebellious and flat denials or by vaine excuses and sluggish delaies but presently put the duties in practice vnto which he moueth vs and open the dore of our hearts at his first knock and call that hee Apoc. 3. 20. may come in and supping with vs feast vs with a most delicious banquet of Spirituall refections lest putting off his kinde offers with slothfull Cant. 5. 2 3. excuses like the Spouse in the Canticles we moue him to depart and hide from vs his gracious presence and so moue vs by a sorrowfull and painefull search before we can recouer and finde him to make more precious account of his company when we doe againe inioy it We must be carefull to preserue our peace with him if we would inioy his company for as the Prophet speaketh How can two walke together except they Amos. 3. 3. be agreed To which end we must often renew our faith and after any slip or infirmity rely vpon the mediation of our Sauiour Christ for our Rom. 5. 1. reconciliation and renewing of our peace Neither must we alone apply Christ vnto vs for iustification but also for sanctification indeuouring in all things to please God and if we desire to haue the peace of him wee must binde our soules to our good behauiour labouring with feruent zeale to glorifie him in all our cogitations words and actions not passing any of our time vnfruitfully and vnprofitably but imploying it so as some glory thereby may redound to God and some comfort to our owne soules by furthering the assurance of their saluation Contrariwise our care must bee that wee doe not vexe and grieue the good Spirit of God by quenching his good motions which hee suggesteth or by defiling our soules with sinfull corruptions especially that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs which will pollute our soules and bodies and making them fitter to bee cages for vncleane Birds and noysome styes for filthy Swine then Temples and habitations for him to dwell in will mooue him as weary of his lodging to depart from vs. Moreouer hauing this sweete communion with God and comfortable fruition of his presence by his holy Spirit dwelling in vs wee must labour to preserue it inuiolable by carrying our selues daily and in all our thoughts words and actions as in his sight and not to doe any thing before him which wee would bee ashamed to doe in the presence of a man that is iust and religious And seeing wee haue such communion with God wee must indeuour to bee holy as he is Leuit. 19. 2. 10. 2. holy for the Lord will bee sanctified in all those that come so nigh him either in his mercy or Iudgements and being a consuming fire wee must take heede that we bee not as stubble and chaffe but as pure gold which will not be consumed but be made daily more pure by our communion with him Finally hauing this communion with God wee must reioyce in him aboue all things in the world and as this communion must not bee by fits and starts like that with our worldly friends whom wee visite onely at good times or when wee haue got some leasure from our businesse but constant daily and continuall like the communion of man and wife who should dwell together in the same house or of the head with the members and soule with the body which whilest life lasteth admit of no diuision or separation so must our ioy and reioycing in God caused by this communion be constant and continuall according to that of the Apostle Reioyce euermore And againe Reioyce 1. Thes 5. 16. Phil. 4. 4. in the Lord alwayes and againe I say Reioyce not onely in worldly prosperity but also in affliction and tribulation for if wee inioy this neere communion with God hee may much more fitly say vnto vs as Elcanah to Annah Am not I much better vnto thee then 1. Sam. 1. 8. all worldly comforts which are vaine and worthlesse for they last but a while and leaue thee when thou most needest them And this ioy will support vs euen when all other forsake vs and make our labour of loue light and easie which wee vndertake for the Lords sake It will weane our hearts for all carnall delights and make vs euen with great ioy and comfort to finish our tedious pilgrimage when as wee haue the ioy and delight of so sweete a Companion in all our Trauailes §. Sect. 7 That vnto the seeking of God is required that we daily renew our repentance Sixthly to the daily seeking of God is required that we daily renew our repentance for these in the Scriptures are vsually ioyned together to Deut. 4. 29 30. intimate vnto vs that we then seeke God when as wee doe vnfainedly repent vs of our sinnes Thus the Lord promiseth that if the people of Israel would in their tribulation seeke the Lord with all their heart and with all their soule and turne to the Lord their God and bee obedient vnto his voyce then they should finde him And that if they should humble themselues and pray and seeke his face and turne from their euill wayes then he would heare 2. Chro. 7. 14. Hos 7. 10. 10. 12. 5. 15. Esa 55. 6 7. from heauen forgiue their sinnes and heale their land So the Prophet Esay ioyneth these together Seeke yee the Lord while hee may bee found call ye vpon him while hee is neere Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy vpon him Without which vnfained repentance we cannot truely be said to seeke God or to haue any communion with him for if wee say that wee 1. Ioh. 1. 6. haue any fellowship with him and walke in darkenesse we lye and doe not the truth More especially we must seeke the Lord by humbling our selues in true contrition and sorrow for our sinnes which haue estranged God from vs and made vs lose the sense and assurance of his loue and fauour And therefore the Lord exhorteth the meeke of the earth to seeke him that they might be hid in the day of his anger And saith that Israel and Iudah should Zeph. 23. come together going and weeping and should goe and seeke the Lord their God Ier. 50. 4. Secondly we must seeke him not onely by bewailing and forsaking our sinnes but also by bringing foorth the fruits of new obedience Whereof it is that these also are conioyned in the Scriptures Hearken vnto me ye Esa 51. 1. that follow after righteousnesse ye that seeke the Lord. Thus Iudah is commanded to seeke the Lord God of their fathers and to doe after the Law and 2. Chro. 14. 4. the
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
with worldly incumbrances Whereas contrariwise if in the morning we keep no watch ouer our selues but suffer our hearts to take their liberty and to giue entertainment vnto wicked and worldly thoughts and the carnall and sensuall lusts of our corrupt flesh they will so wholly seaze vpon them hold their possession that we shall hardly admit or at least retaine any good meditations the whole day following if we set our selues to prayer or other religious duties we shall be so distracted with worldly cogitations and fleshly lusts that they will become cold and formall and quite without any vigour and efficacie CAP. XIII Of Prayer in the Morning how profitable it is and necessary and of our preparation vnto it §. Sect. 1 Of the fruit and profit of prayer ANd so much concerning the dutie of meditation wherein we are to be exercised euery morning The next religious duty which is in the morning to bee performed of vs is that we powre out our soules vnto God by feruent effectuall prayer which is a duty aboue all others to bee daily put in practice For it is a principall part of Gods seruice whereby hee will be honoured of vs whereof it is that in the Scriptures it is put for the whole worship of God It is required of vs by speciall a Hos 14. 2. Psal 50. 14 15. Matth. 7. 7. 1. Thes 5. 17. commandement in many places vnto which God hath incouraged vs to yeeld obedience by many sweete b Ioh. 16. 23. Psal 145. 18. Esa 65. 24. and gracious promises whereby he hath assured vs that he will heare vs and grant our requests It is the badge of true Religion and the neglect thereof of an vtter Atheist And therefore the Psalmist describing such an one setteth him forth by these two properties that he Psal 14. 1 4. and 53. 4. Psal 50. 23. hath said in his heart There is no God and hee hath not called vpon the Lord. It is a duty most excellent seeing thereby wee glorifie God and hee also glorifieth vs vouchsafing vnto vs who are but dust and ashes yea wretched sinners this high and honourable priuiledge to haue free accesse vnto him and to haue the eare of our great King and Soueraigne that we may make all our suites knowne vnto him with vndoubted hope to haue them heard and granted It is most profitable also vnto vs as being the chiefe meanes whereby wee attaine at the hands of God all the good things which we need and are freed from all the euils which wee feare and the key whereby we open the treasury of all Gods graces and rich gifts and 1. Job 5. 14. out of it furnish our selues with all blessings which are needfull for vs. It is most effectuall to preuaile with God for the obtaining of all the good Jam. 5. 16 17 18. Exod. 32. 10. Iosh 10. 15. things which we desire as we see in innumerable places and examples of holy Scriptures It is a notable meanes for the strengthening of our faith and affiance in God when as we haue experience that he heareth vs and granteth our requests and for the inflaming of our hearts with most feruent loue when we taste of his bounty and goodnesse in giuing vnto vs the good things which wee desire It increaseth our communion and fellowship with God and bringeth vs into familiar acquaintance with him It maketh our minds to soare aloft in heauenly meditations and being on earth it causeth vs to haue our conuersation in heauen It assureth vs that we are the children of God and heires of the heauenly inheritance seeing the same Spirit which is the spirit of supplication sealeth also vnto Rom 8. 15 26. vs our Adoption Finally let vs consider that it is a duty most necessary Ier. 10. 25. Gen. 32. 25 26. Hos 12. 4. if either we will auoyd Gods curse or will with Iacob so wrastle with him as we meane to preuaile and obtaine the blessing that if we neglect it it is a strong euidence vnto vs that we haue cast off all feare of God as Eliphaz reasoneth against Iob and that we are vtterly destitute of all sauing grace Zach. 12. 10. seeing the same Spirit is the spirit of grace and supplication §. Sect. 2 Their obiection answered who pretend want of leisure to pray Neither let any man pretend his small leisure by reason of his waighty businesse and manifold imployments as an excuse to warrant him for the neglect of a duty so high and holy so excellent profitable and necessary vnlesse he will say that he hath no leisure to be saued to glorifie God or inrich himselfe with his graces and blessings or to get the euidences of euerlasting glory and happinesse into his owne keeping and that hee is so taken vp with worldly imployments that hee hath no leisure to seeke any acquaintance with God to auoyd his curse or obtaine his blessing to goe to heauen or escape hell For shame therefore let vs cast away these no lesse prophane then friuolous excuses and to this end further consider that the greater and more important our businesse is the more need wee haue to implore by hearty prayer the blessing of God vpon our labours and indeuours before we vndertake them without which all our policy labour and indeuour will be spent in vaine either because wee shall not atchieue the thing which we attempt or if we do yet in Gods iust iudgement it shall become vnto vs a curse rather then a blessing Consider further how much time thou daily spendest in doing nothing or that which is ill and worse then nothing How much time in needlesse curiosity about thy body in dressing and feeding it and in vaine discourses about things that profit not yea corrupt rather then edifie thee How much in vnlawfull or superfluous sports and recreations in carding dicing masking reuelling hunting hawking beholding vaine sights and wanton enterludes and blush for shame that thou canst find time enough in thy greatest imployments for the satisfying of thy fleshly lusts and only wantest leisure to serue thy God and saue thine owne soule Finally let vs consider the vnwearied watchfulnesse of all the Saints of God in all ages in attending vpon this duty that they might frequently and feruently performe it day and night and set before vs the example of our Sauiour Christ himselfe who spent mornings and euenings yea whole nights in praying for vs. Which if we neglect to doe for our selues what doe we but disclaime that holy communion and shew plainely that we are not in that number what doe we else but debarre our selues of the benefit of his intercession when as we take no care by our prayers to haue it applied vnto vs Neither let any say that his purpose is not to neglect this dutie altogether but though he hath no leisure to pray euery day yet he will finde some time for it though not euery morning
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
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
Saturday in the afternoone and resort to the Church that their bodies being refreshed by rest and their minds prepared by prayer and meditation they might be the better inabled to performe the publike and solemne duties of Gods seruice the Day following The which being now neglected and both Masters and seruants taken vp with their laborious businesse later for the most part that night then any other in the weeke with watching and wearinesse they are made altogether vnfit to performe Gods worship their hearts being full fraught with their worldly affaires not hauing had so much leisure as to take a farewell of them and their heads so drowzy and heauie that they cannot hold them vp from nodding and sleeping euen in that time which is allotted to diuine exercises §. Sect. 4 That in our preparation we must purge our selues from all sinfull corruption And as we must thus in our preparation purge our hearts from worldlinesse so must we with no lesse care cleanse them from all sinfull wickednesse 1. Pet. 2. 1 2. To which purpose we must search and examine them if no sinnes lye lurking in them vnrepented of especially such as most hinder our profiting by the publike Ministery as wrath and maliciousnesse and chiefly against our teachers filthinesse dissimulation hypocrisie preiudice and forestalled opinions voluptuousnesse couetousnesse worldlinesse and such like And yet more particularly wee must call to our remembrance what sinnes wee haue committed the weeke past and seriously repent of them lest continuing in our wicked courses and cherishing our sinnes as it were in our bosomes when we present our selues before God they moue him to abhorre vs and our sacrifices of prayer and thankesgiuing Esa 6. 9. and to giue vs ouer to be further hardened by the deceitfulnesse of sinne whereof it will follow that our hearts becomming fat our eares heauie and our eyes shut we shall heare and not vnderstand and see but not perceiue that we might be healed and conuerted And this the Lord required of the Israelites that they should first wash them and make them cleane Esa 1. 16. namely in turning from their sinnes by vnfained repentance and then approch and come vnto him The which was typically signified by that commandement of washing their clothes before the giuing of the Law Exod. 19. 10. answerable vnto which is the sanctifying and purging of our hearts by faith and repentance from all pollution of sinne before wee approch into Gods presence to receiue his Word For he will not turne vnto vs nor by his gracious promises assure vs of his fauour till we turne from our sinnes nor suffer the precious liquor of his Word to be corrupted and spoyled by powring it into our hearts whilest they continue in their pollution and vncleannes Neither are we fit to receiue the ambassage of our reconciliation till we haue made our peace with him For if hauing offended Math. 5. 23 24. our brother we may not approch vnto the Altar to offer our gift till wee haue first sought to be reconciled vnto him then much lesse may we presume to offer vnto God any religious seruice vntill first by our vnfained repentance we haue made our peace with him And if our fallow grounds must be prepared and plowed vp before they be sowed then must wee in like manner plow vp the fallow grounds of our hearts as the Prophet exhorteth Jer. 4. 4. before they can be fit to receiue the seed of Gods Word §. Sect. 5 That in our preparation we must vse al helps which may further vs in the sanctifying of the Lords Day Secondly we must in this preparation vse all helpes which may further vs in the sanctification of the Lords Day as namely those common Psal 119. 20. Psal 42. 1 2. meanes of prayer reading the Word and other holy writings meditation c and more especially we must worke as much as may be longing desires in our hearts after the Lords Day that therein wee may come into Gods holy assemblies and be made partakers of his holy ordinances and that we may truly say with Dauid My soule breaketh for the longing that it hath vnto thy iudgements at all times And againe As the Hart panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God O when shall I come and appeare before God For if wee expect it not with desire we shall not greatly reioyce in the fruition if it be not our longing before it approch it will not when wee inioy it be our delight Now to stirre vp these longing desires after it wee must meditate on the excellency of this Day aboue all others seeing God hath consecrated it vnto his worship and seruice as his owne peculiar drawing neerer vnto vs in all visible signes of his presence and admitting vs to come neerer vnto him then at other times Let vs thinke on the spirituall beauty and brauery of Gods House and of his holy Assemblies graced and adorned with his speciall fauours and with the light of his countenance which infinitely excelleth the Sunne in brightnesse and comfort whereby the Church becommeth faire as the Moone cleere as the Cant. 6. 10. Sunne and terrible as an army with banners with which spirituall beauty being rapt vp and rauished let vs cry out with Dauid O how amiable are Psal 110. 3. thy Tabernacles O Lord of Hosts My soule longeth yea euen fainteth for the Psal 84. 1 2 10. Courts of the Lord my heart and my flesh cryeth out for the liuing God c. A day in thy Courts is better then a thousand I had rather bee a dore-keeper in the House of my God then to dwell in the tents of wickednesse Let vs meditate on the singular priuiledges which the Lord on this Day imparteth vnto vs with a liberall hand admitting vs into his Chamber of presence and communicating himselfe vnto vs by giuing vs free liberty to speake vnto him about all our wants and grieuances and to offer vnto him our suits and petitions with a gracious promise that hee will heare and grant them yea into his Councell chamber where he imparteth vnto vs all his secrets and the chiefe counsels of his Kingdome and not only causeth the great Charter of our peace and manifold priuiledges to be read and expounded vnto vs but also sealeth it by his Sacraments for our owne peculiar vse Finally let vs consider of the manifold benefits which the Lord on that Day communicateth vnto vs. For it is Gods Festiuall wherein hee nourisheth our soules vnto life eternall if wee bring a good appetite to this spirituall banquet It is his great Seale Day wherein hee signeth and sealeth vnto vs a generall pardon for all our sins and all our spirituall euidences of our heauenly inheritance both by the priuie Signet of his Spirit and the great Seale of his Sacraments It is the Day of Gods largesse wherein he
rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
which is to strengthen the flesh against the Spirit and to put weapons into it hands Rom. 8. 13. 1. Pet. 2. 11. whereby it will mortally stab and wound vs But what then shall our seruants haue no time of recreation who haue wrought hard all the weeke I answer To them that are wearied with labour the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies and if they be spiritually-minded the exercises of the Sabbath before spoken of are the best recreations for the cheering of the heart and minde For who can reasonably thinke when a man is tyred with the weekes labour that violent exercises which are required to many recreations and bodily labour to the most should recreate a man more then an holy and religious rest hearing the Word singing of Psalmes holy conferences and such like if carnall loue did not take away all appetite from these and supply spirits and strength for the atchieuing of the other yea but we must take our seruants as they are and haue some respect to humane frailty and infirmity and though we may perswade them to delight in spirituall exercises yet in the meane time till they be alike spiritually-minded with vs we must giue them liberty to vse those recreations wherein they take pleasure Well let it be so yet is it necessary that the Lords Day must be the time allotted to these sports will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice and conuert it to our owne vse and pleasure and whereas being chiefe Lord of persons and times he might haue reserued sixe dayes for himselfe and allowed but one vnto vs now that he hath dealt thus graciously and bountifully with vs as to appropriate but one for his owne worship and leaue sixe for our businesse shall we thinke that one too much and vngratefully incroach vpon it and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty who gaue vs freely all the rest shall we grudge and repine to pay this due tribute and greedily seaze all into our hands by a false tenure Finally shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies and our momentany estates and shall wee thinke one too much to be imployed for the good of our owne and our seruants soules and for the furthering and assuring of our owne and their euerlasting saluation Rather therefore if recreations bee necessary for our seruants let vs allot some of our owne time in the sixe dayes for this vse then rob the Lord of any part of his Day vnto which we haue no right and not conclude with this childish yet deuilish sophistry That seeing of necessitie they must haue some time for their sports therefore it must be on the Lords Day rather then any of our owne As if we would say They must needs haue some mony to spend on their pleasures and therefore to get it they must rob by the high-way or picke other mens purses but not haue a penny of our allowance Now if those recreations which at other times are lawfull or of indifferent nature be on the Lords Day forbidden as vnlawfull then what shall we say of such as are at no time lawfull but simply euill and wicked In which notwithstanding many that professe Christianity spend a great part of the Lords Day as if they would consecrate a feast to Bacchus or Venus yea the Deuill himselfe whose workes they are rather then vnto God who being pure and holy condemneth and abhorreth these fruits of the flesh and workes of darkenesse as odious and abominable §. Sect. 4 That we must rest from sinne of all kinds on the Lords Day Thirdly our care must principally bee on the Lords Day to abstaine from all sinne which aboue all others is to be esteemed the most seruile worke seeing the committing thereof is the base seruice of the deuill and our owne carnall lusts In which regard as wee must at all times auoyd it so especially on the Lords Day which is an holy rest consecrated to his worship and seruice seeing we cannot offer vnto him a greater indignity then to serue the deuill in the workes of darkenesse when we should serue him in the exercises of piety and Religion And as wee are carefully and conscionably to auoyd all kinds of sinne so those principally wherewith the Lords Day is most ordinarily profaned which being the sinnes of the times and Countrey will by the contagion of euill example most easily poyson and infect vs if we doe not warily auoyd them Among these we may number proud and laborious curiosity in decking and adorning of the body which doth so wholly take vp the time of some especially of the weaker sexe that they haue scarce any leasure for any spirituall exercises whereby they should priuately serue God and prepare themselues for his publike worship in the Congregation Secondly excessiue and vnnecessary feasting especially of our equals by which seruants ordinarily are more toyled then on any other day in the weeke and so wholly taken vp with these businesses that they can seldome come to the House of God to doe him seruice So that as Dauid sometime seemed to enuie the happinesse Psal 84. 3. of the Sparrowes and Swallowes which had that liberty of comming into the Tabernacle which he wanted so haue these poore Cookes and seruants cause not only to enuy them but euen their Masters Hawkes and Dogs which accompany them to the House of God when as they whose soules are no lesse precious then their Gouernours and purchased at as high a rate euen the inestimable price of Christs Blood are constrained to stay at home with hungry and starued soules for want of spirituall food that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes for as surfetting and drunkennesse are neuer seasonable but are alwayes vnlawfull and to be shunned as workes of the flesh so aboue all other times vpon the Lords Day as being not onely in themselues sinfull and workes of darkenesse but also notable impediments which disable vs vnto all holy duties whilst oppressing the heart surcharging the stomake and filling the head with drowzie fumes they make vs more fit to sleepe then either to pray or heare or meditate or to performe any other duty of Gods seruice And vnto these we may adde dispatching of slight businesses which are thought scarce worth the while vpon the weeke dayes as vnnecessary iourneys and idle visitations casting vp our accounts and setting our reckonings straight carrying home of worke done the weeke before giuing directions and instructions to our seruants for the dispatching of their businesse the weeke following and such like §. Sect. 5 That we must not thinke our
own thoughts on the Lords Day Fourthly we must refraine as much as in vs lieth from thinking our owne thoughts on the Lords Day that is not onely such as are sinfull and Pro. 23. 26. Mat. 22. 39. wicked vaine and good for nothing at any time but those also which are worldly and about our earthly affaires which may bee lawfull on other dayes For the Lord requireth not the outward man and externall actions alone to be consecrated to his seruice but chiefly and principally the mind and the heart in which aboue all other parts he delighteth And he forbiddeth vs to walke in our owne wayes and pleasures on his Holy-day Esa 58. 13. which is to be referred to our thoughts as well as to our outward actions seeing we delight in the one as well as the other In which regard we must vse our best indeuour to sequester our mindes and hearts from all worldly and earthly things that they may be wholly exercised in spirituall and heauenly Meditations And as it is vnlawfull to thinke and meditate on earthly things on the Lords Day so also to spend any part of this time allotted vnto holy and religious duties in the reading and studying of prophane Bookes and such writings as are meerely ciuill and humane as the Story of the times and Histories of the Common-wealth liberall Arts and Sciences and such like which may make vs more wise to the world but not to God fit vs for earthly imployments but neither furnish vs with spirituall grace nor yet further our heauenly happinesse Finally as wee must abstaine from thinking our owne thoughts and doing our owne workes on the Lords Day so also from speaking of our own words as the Lord requireth Esa 58. 13. By which wee are to vnderstand all discourses which are meerely worldly and about earthly things more then charity and necessity requireth all idle Mat. 12. 33. and friuolous talke of which if we must giue account though it haue been vttered at ordinary times how much more vpon the Lords Day when as our tongues which as Dauid calleth them should be our glory to glorifie God by vttering his praises are imployed in sounding out our owne froth and fooleries All speeches about our worldly pleasures and profits or about things impertinent as other mens affaires newes and nouelties which doe not concerne vs especially in respect of our spirituall estate and condition which we ought chiefly and soly to respect on this Day §. Sect. 6 That we must not doe the Lords workes after our owne manner And these are the workes which wee must leaue vndone on the Lords Day from which as we must abstaine as the matter of our imployments so also from doing the Lords workes after our owne manner Neither is it enough that we refraine from all sinfull and worldly actions and doe the duties which God requireth of vs seeing if wee doe them not in that sort and manner as he requireth that is spiritually holily zealously and religiously with vpright hearts and good consciences we make them no better then prophane and seruile workes which God will reiect as odious and abominable For if we worship the Lord only with the outward man and not with our hearts and soules with the lips alone and not in Spirit and Truth in shew and hypocrisie after a formall cold and carelesse manner and not with vpright hearts substantially and zealously he will demand of vs as of the Iewes Who hath required these things at your hands Hee will Esa 1. 12. complaine of vs as of them This people draw neere vnto me with their lips but their hearts are farre from me He will censure our seruice as he did their sacrifices Chap. 29. 13. Hee that killeth an Oxe is as if he slew a man hee that sacrificeth a Lambe as if he cut off a Dogs necke he that offereth an oblation as if he offered Esa 66. 3. Swines blood and he that burneth incense as if he blessed an Idoll And though we pray and preach and heare yea euen worke miracles in Christs Name yet if we doe them not in a right manner he will reiect vs at the day of Iudgement and exclude vs from his heauenly ioyes as being no better then workers of iniquity Mat. 7. 22 23. CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice §. Sect. 1 That we must rise betimes on the Lords Day ANd thus much concerning the rest and things from which wee must abstaine on the Lords Day The second thing to be considered is the sanctifying of this rest by consecrating it vnto those duties of Gods seruice which vpon this day he requireth of vs. For it is not sufficient that we refraine from working and doe nothing seeing our beasts doe this as well as wee but we must make it an holy rest abstaining from our owne workes that wee may doe the workes of God In which regard it is called not onely a Sabbath and day of rest but Gods Sabbath and Holy-day wherein he inioyneth vs to doe him seruice And if he abhorreth idlenesse at all times and condemneth the neglect of our own works in all the rest of the weeke then much more if we be idle vpon his Day and spend that time which he hath allotted to his owne seruice in sloth and idlenesse Neither doth the Lord simply require a rest for it owne sake seeing in it selfe it is lesse profitable and acceptable then action and labour but as being a sanctified rest it is a meanes to fit vs for his seruice which is the end of it vnto which if we attaine not it is vaine and vnprofitable yea wicked and sinfull Now the duties of Gods seruice whereby this rest is sanctified are either priuate or publike the which because they are interchangeably mixed with one another therefore I will obserue a mixt method in handling of them The first priuate duty is that we awake and rise as timely this day to doe God seruice and if we be Gouernours of families that wee cause those who are vnder our charge to doe the like as we doe or ought to doe on any of the weeke dayes to doe our owne workes Yea seeing Gods works are of much greater waight and worth then our own and our spirituall gaine of grace and meanes of furthering the saluation of our soules and our euerlasting happinesse in the life to come are incomparably more excellent then earthly riches and delights therefore as wee are watchfull on the weeke dayes to pursue these and are willing to abridge our selues of our ordinary sleepe when we haue any good opportunity offered for the compassing of them so should we herein exceede on the Lords Day wherein wee haue such good meanes offered of inriching our soules with the spirituall treasures of Gods sauing graces and of attaining vnto the assurance of our heauenly ioyes and those pleasures which are at Gods right
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
vertue vice or other thing handled the causes effects and common affections the subiect place the time and other adiuncts the dissentanies and contraries the distribution of the whole into the parts or of the generall into the specials and how euery branch is followed prooued illustrated and applyed Or if the Sermon want method or wee skill to conceiue it or memory to retaine it for it sometime happeneth that method which is the chiefe help of memory through too much curiosity and multiplicity of diuisions is a meanes to confound it yet let vs at least obserue those things that are deliuered which we knew not before for the increasing of our knowledge and bettering of our iudgement what vices are reproued or vertues commended with the reasons and illustrations of them both what hath most conuinced our consciences what hath been well pressed and wrought effectually vpon our hearts and affections for the withdrawing of them from any sinne their inflaming with the loue of any thing that is good and the stirring of them vp to the imbracing and practising of any Christian and holy duty §. Sect. 3 That we must stay in the Church from the beginning to the end of the Sermon The last duty in hearing is that we continue from the beginning of the Sermon to the end and as we are to come with the first so wee must not as the manner of many is depart till all the exercises of Religion being fully concluded the whole Assembly bee dismissed For as it is great vnmannerlinesse at a solemne feast to rise before the table is taken away vnlesse it be in case of sicknesse weaknesse or some important businesse so they which depart from this spirituall Feast before it be ended are either very vnmannerly and voyd of due reuerence and respect of Gods presence and his holy ghests and if they be not troubled with bodily infirmities doe shew the sicknesse of their soules when their spirituall appetite is so queazie that they loath their nourishment or that they thinke the imployment which they goe about of greater waight or at least much more necessary then the feeding of their soules with this spirituall Manna and vsing the meanes of their saluation Neither must we haste away after the Sermon is ended as though wee would rush out of prison as soone as the doore is opened but we must stay still that we may ioyne with the Minister and the Congregation in prayer and thankesgiuing if any bee as there ought to be after the concluding of the Sermon seeing as in receiuing our corporall food so also in the spirituall we haue as iust cause and occasion of praising God for benefits receiued as of praying for his blessing vpon them before we receiued them But if it bee omitted wee must supply this defect in respect of our owne particular by lifting vp our hearts vnto God praising him for causing the light of his Gospell to shine still vnto vs and for all the wholesome instructions admonitions reproofes and consolations which he hath graciously at that time imparted vnto vs. And if there be a Psalme sung we must ioyne with the Congregation praising the Lord with minde and voyce and making melody vnto him with our hearts which being ended we must expect the blessing of God pronounced by the mouth of his Minister with all reuerence and deuotion esteeming it of great efficacie as if God himselfe did blesse vs by them For so we reade that God appoynting Aaron to pronounce Num. 6. 23 24 c. such a blessing vpon the people saith that he should hereby put his name vpon them and he himselfe also would blesse them And therefore being of such importance we must not through ouer-much haste leaue it behinde vs as a needlesse complement §. Sect. 4 Of our duty in receiuing the Lords Supper And if the Sacrament of the Lords Supper bee administred hauing duly prepared our selues we are to communicate with the rest of the Congregation Luk 22. 19. and not vnmannerly depart from this holy Feast being inuited when we see it set vpon the Lords Table For it is a part of Gods publike seruice which is not left as arbitrary at our choyce to doe or leaue vndone but expressely inioyned by our Sauiour Doe this in remembrance 1. Cor. 11. 24 25 26. of me It is a notable meanes of confirming and increasing our faith being the Lords Seale wherewith he hath ratified his Couenant of grace and saluation with vs the which being often shaken with tentations and wounded and weakened with our sinnes needeth often to be strengthened and renewed It is the badge and liuery whereby we are knowne to bee Gods seruants and therefore comming to doe him seruice we ought not to cast it off when the rest of the family put it on It is a testification of our thankfulnesse to God and his Christ for all their benefits especially that great worke of our Redemption and a profession of our faith that we rest vpon the mercies of God and the death and merits of Christ for our iustification and saluation which wee are not to neglect when others performe it but to take all good occasions of testifying our faith loue and thankfulnesse vnto them It is a notable meanes to put vs in mind of Christs death and to apply all the fruits and benefits thereof vnto our selues when as wee see him crucified his body broken and his blood powred out before our eyes It is the Sacrament of our vnion with Christ and communion one with another wherein wee are knit together in the bond of loue and make profession that wee are fellow-members of the same body whereof Christ Iesus is the Head whereof if wee refuse to communicate hauing no good and necessary ground for it wee shall make a rent in the body and deny the communion and profession of our loue one with another §. Sect. 5 Of our duties to be performed when Baptisme is administred So likewise if the Sacrament of Baptisme be administred wee are not to depart before this holy action bee finished but to continue in the Congregation not as idle spectators but as being tyed heereby to performe diuers Christian duties both vnto God our selues and the party baptized In respect of God we are to stay the administration of this Sacrament that wee may shew our reuerence to his holy ordinances and glorifie his blessed Name for granting vnto his Church and vs the vse of them Secondly in respect of our selues that wee may renew our Couenant with God by calling it afresh to our remembrance together with his sweet mercies and gracious promises in Iesus Christ and also our owne vow and couenant which we haue made with him in our Baptisme that we may renew our resolutions and indeuours to performe it daily in more perfection and in the meane time take occasion vpon our slips and failings to bewaile our wants and imperfections That we may also call to mind what
fruits we haue found of our Baptisme and whether wee haue felt the vertue of Christ Iesus his death effectuall for the mortification of our sinfull corruptions and of his Resurrection for our spirituall quickening vnto newnesse of life Lastly in respect of the party baptized wee ought to stay that we may performe vnto him such Christian duties as God requireth First to commend him vnto God by our prayers that hee may be truly regenerate ingraffed into the body of Christ as a liuely member and so made partaker of his death merits and all his benefits Secondly that we may as free-men of this Christian Corporation by our presence giue our assent to his outward admission into the Congregation And finally that we may with the rest of the people ioyne in praising and giuing thankes vnto God in his behalfe for admitting him as a new member into the communion of Saints and entertaining him for a seruant of his owne family All which duties we neglect if wee depart before the celebration of the Sacrament and as much as in vs lyeth make them vtterly voyd by our ill example for if all should doe as wee doe as euery one may thinke such liberty belongeth vnto him which he seeth taken by another there should not any at all be left to performe them The last action which is to be performed at our departing out of the Congregation or before if the custome be so is that if there be any collections for the poore we contribute towards them according to our ability and their necessity and that with a willing and cheerfull mind knowing that 2. Cor. 9. 6 7. Heb. 13. 16. Prou. 19. 17. with these sacrifices God is well pleased that what is thus giuen is lent vnto the Lord who will bountifully repay it in this world and the world to come and giuen to Christ himselfe in his poore members who of his free and meere grace will reward these workes of mercy with an heauenly and euerlasting Math. 25. 34. inheritance in his Kingdome And these are the publike duties of Gods worship and seruice which wee ought to performe in the Congregation on his Day And that not onely in the morning with which some content themselues but we must renew them or the most of them in the afternoone as Prayer hearing the Word and singing of Psalmes c. seeing God euen in the time of the Law would haue an euening as well as morning sacrifice offered vnto him and therefore will not haue his seruice more negligently performed in this greater light of the Gospell wherein he affoordeth vs more plentifull meanes of our saluation For the performance of which duties I shall not need to giue any other directions then those which I haue before set downe for the morning exercise CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church §. Sect. 1 That we must meditate vpon that which we haue heard ANd these are the publike duties of Gods seruice which wee are to performe on his Holy-day The priuate duties are diuers The first is that at our comming home we meditate vpon those things which we haue heard and not onely carefully recall them to our remembrance that they may be imprinted in our memories but also apply them vnto our owne vse for the sanctifying of our hearts and affections and the reforming of our liues and conuersations purposing with a full resolution that wee will put in practice whatsoeuer we haue learned both in the forsaking of those vices and sinnes which we haue heard condemned and the imbracing and performing of those vertues and Christian duties which haue beene commended vnto vs. For if we doe not thus make it our owne and as it were couer this holy seede of Gods Word in the furrowes of our hearts the deuill will steale it away as the birds doe the seede that falleth by the high way and make it altogether vnfruitfull so that after much hearing we shall still remaine children in knowledge and in the spirituall growth of grace and godlinesse and like riuen and leaking vessels retaine little or nothing of this precious liquor because it runneth out as fast as it commeth in Secondly with this Meditation we are to loyne feruent and effectuall prayer desiring Gods blessing vpon that which we haue heard whereby it may be made effectuall for his glory and our owne saluation and the gracious assistance of his holy Spirit to bring home not onely to our memories but also to our hearts consciences those things which we haue heard and learned that we may as occasion serueth fruitfully practise them in the whole course of our liues concluding these our prayers with praise and thanksgiuing vnto God for this gracious liberty in inioying his Sabbaths and in them the exercises of Religion meanes of our saluation §. Sect. 2 Of family exercises after we are come from the Church At our meales we are to spend the time in such holy and religious conferences as may be no lesse profitable for the cheering and refreshing of our soules then our corporall food for the nourishment of our bodies and in the performance of such other Christian duties tending to piety and Gods seruice as before wee prescribed for other dayes which vpon the Lords Day aboue all the rest ought to be done with greatest zeale and deuotion which being finished it is good to sing a Psalme to Gods praise and to reade one or more Chapters of the holy Scriptures After which Christian exercises wee may if time will permit conferre together of those things which we haue heard and learned at the forenoones Sermon and by causing euery one as it were to offer his shot to make vp the whole reckoning one remembring what another hath forgotten and he againe supplying that wherein the other is defectiue whereby it will come to passe that whatsoeuer any one hath gathered of these spiritual treasures shall not onely be more firmely locked vp and deepely imprinted in his owne memory but shall also serue as a common stocke for the inriching of the whole company And this being done we are then againe by Prayer and Meditation to prepare our selues for the well performing of Gods publike seruice in the euening exercise as we did in the forenoone which being finished in that holy and religious manner before prescribed and afterwards by some meditation recalled to our remembrance for our own priuate vse it will be profitable for gouernours of families to call together their children and seruants and either by strength of their memories or helpe of their Notes taken of the Sermon to repeate as neere as they can what hath beene deliuered that so the things not marked may be better obserued and that which was forgotten may be recalled and by this repetition may more surely bee ingrauen in the memory Sometimes also it will be fit and necessary to preuent negligence in the yonger sort that the
gouernours of the family doe examine them and require of them an account of that which they haue heard that they may see how they haue profited by the publike Ministery For if they thinke it necessary that they should giue them an account of their worldly businesse or how they haue layd out their moneys when they haue sent them to the Market then much more should they examine them what spirituall Markets they haue made for the good of their soules and how much they haue gained by the vse of Gods holy Ordinances for the inriching of them with the treasures of knowledge In all which the Master of the family must shew much loue and patience commending those who answere well and bearing with the infirmities of such as are of meaner capacities and weaker memories when they see that they doe their best and doe not faile through grosse negligence that they may not by being shamed and disgraced be altogether discouraged in these religious exercises To which purpose they must make the best they can of their imperfect answeres by inlarging and perfecting them and supplying that in which they are defectiue And on the other side the inferiours must shew themselues tractable and teachable and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances that they may profit by these exercises and increase more and more in the knowledge of God and his will §. Sect. 3 Of other priuate duties to be done on the Lords Day After the finishing of which family exercises wee are to spend the rest of the time before Supper in other Christian duties as in visiting and Mat. 25. 35. comforting those that bee sicke or in any other great affliction and ministring vnto their necessities if they stand in need of our helpe In making peace and friendship betweene those who are at variance by compounding the differences which are betweene them In meditating vpon the great Booke of the creatures and obseruing in them the infinite and admirable wisedome and goodnesse power and prouidence of our gracious God that wee may take occasion to render vnto him the glory and praise of his owne workes when wee see their wonderfull variety and comely order their qualities and formes their beauty and excellencie their vse and profit for the seruice of man Obseruing likewise in them such good properties as are worthy our imitation and bee ashamed that they should exceed vs in them who haue the vse of reason and so many religious helpes and meanes and their ill properties that wee may auoyd them taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity as being the principall cause of all their defects and imperfections So also vvee may in this respect make good vse of the Creatures when by them wee take occasion of some spirituall Meditation As when wee see their beautie to thinke how infinitely beautifull hee is that created them when we consider how delightfull and profitable they are vnto man to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory when wee obserue how seruiceable they are to man to thinke how much more diligent wee should be in seruing our great Lord and Master who hath giuen both to them and vs our birth and being More particularly when we behold the earth whereof we were made let vs take occasion to thinke of our owne basenesse and that we shall be resolued into earth againe when we see the flowers of the field let vs thinke of the momentany mutability of worldly prosperity and of Eccl. 12. 7. Esa 40. 6. our owne mortality who are like vnto them when we looke vpon the Suns glorious brightnesse let vs take occasion thereby to thinke of Gods glorious Maiesty and of the glory and brightnesse of the Saints in heauen who shall farre exceed it Of which we haue our Sauiour Christ an example for Iob. 4. and the 6. our imitation who tooke occasion from corporall bread and water to discourse of the spirituall Manna and Waters of life from a worldly feast to Luk. 14. 15 16 17. Iob. 7. 38 39. speake of a spirituall banket and of the liuing waters of his grace and holy Spirit giuen to all that beleeue in him And this is a fit and profitable exercise on the Lords Day commended vnto vs by the Scriptures and practice of the Church as heereby it appeareth in that the Psalme which was Psal 92. specially appointed for the Sabbath containeth in it for the most part a Meditation vpon the workes of God §. Sect. 4 That the euening must be spent â—n religious exercises In the euening of the Lords Day we are not to surcease our Christian and religious exercises but after wee haue at supper refreshed our bodies with the vse of Gods creatures and our soules with holy conferences wee are to spend some time in singing of Psalmes and in reading the Scriptures or other religious and profitable writings After which duties performed all in the family ought to ioyne together in hearty and effectuall prayer not thinking themselues excused from priuate duties because they haue beene at the publike exercises of Religion wherein as wee are to acknowledge other sinnes and imperfections so those especially wee haue shewed the day past in our cold formall weake and negligent performance of the duties of Gods seruice And as we are to craue other blessings so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation and Ministery of his Word whereof we haue been partakers on that Day writing the things we haue learned in our memories and hearts and inabling vs to put them in practice and to make vse of them in the whole course of our liues And finally as we are to praise God for all his other mercies so particularly for giuing vs time to sanctifie his Sabbaths and suffering vs to inioy the blessed light of his Word and Gospell for granting vs liberty with such peace and safety to tread in his Courts and to make our suits and supplications knowne vnto him with assurance to haue them heard and granted And thus hauing finished this holy exercise and the time of sleepe approching we must prepare our selues thereunto with such religious Meditations as on other dayes were prescribed the which at this time are to be done with extraordinary zeale and deuotion and so commending our soules and bodies into the hands of God we are to desire him that he will watch ouer and sanctifie vs so with his grace and holy Spirit that we may spend the night also in an holy Rest being freed from worldly carnall and sinfull dreames and hauing our phantasies and thoughts our hearts and affections both sleeping and waking taken vp and exercised in good and godly Meditations And that he wil so season our hearts with the sauour of the Dayes religious exercises that euen
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
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
possession neuer care to make further vse of them But we are to know that the end is to be preferred as more excellent before the meanes that conduce vnto it As the life is better then food and rayment health then the medicine treasure then the paines that getteth it or the chest locke and key that keepeth and preserueth it In which respect the practice of religious duties in our liues and conuersations which is the end of our teaching and learning is to be preferred before either of them and accordingly our chiefe zeale and most earnest indeuour is to be imployed and spent in doing the Word rather then in hearing of it though both are most necessary in their due time and place to all that intend to lead a Christian life Finally we must preferre both in our choice and practice internall duties of the mind and heart before the externall and bodily seruice for that is the life soule of Religion this the body and without the other but a dead carkasse which God accepteth not nor will bring vnto vs any 1. Tim. 4. 8. profit as the Apostle teacheth vs. And lastly the great and waighty matters of the Law as iudgement mercy and faith before those of small importance Mat. 23. 23. as tything Mint Annise and Cummin seeing our righteousnesse shal be Pharisaicall and Hypocriticall if we spend our chiefe zeale and strength about trifles and things of small importance and be in the meane time cold and slacke in the maine parts of Gods seruice §. Sect. 10 That we must vse all helpes and meanes which may inable vs vnto godlinesse The sixth rule is that as wee desire spirituall graces and to expresse them outwardly in the duties of a godly life so also that we vse all good meanes and helpes wherby we may obtaine the one and practise the other For the meanes and the end doe inseparably goe together in all ordinary courses of proceeding they who neglect the one in vaine professe either their loue and desire or their hope that by their idle wishes the other may be obtained Neither is it more possible that wee should obtaine any sauing graces or performe the duties of a godly life if wee neglect the meanes which inable vs vnto them then it is for a man to liue without meate and drinke or come to his iourneys end and neuer trauell in the way that leadeth vnto it Contrariwise with no lesse care and diligence wee are to auoyd or ouercome all lets and impediments which stop and hinder vs in our Christian course of which I shall haue occasion to speake at large in the following discourse Heere let it suffice to name one or two as examples of all the rest First euill company which will taint and infect vs with the poyson of their breath and by their euill examples and corrupt communication will first bring vs to a neglecting and then to a lothing and vtter forsaking of all vertue and Christian duties Among these wee must shun with greatest care those dangerous tame beasts clawing flatterers which are as one calleth them the pestilence of the soule and the poysoners of good mens minds and manners Hier. ad Celant For so powerfull are their cunning insinuations being assisted with our pride and selfe-loue that wee are ready to giue more credit to their false praises then to the vnpartiall testimony of our owne consciences and to thinke our selues because they say so such proficients in all vertue Quandiu versamur in rebus seculi anima nostra possâ—ssionum redâ—â—uum procuratione deuincta est de Dâ—o lâ—herè cogitare non possumus Hier. ad Liciaium and godlinesse that wee neede not further to vse any meanes whereby wee might bee bettered and improoued in our spirituall state when as wee are so farre from the marke of perfection that wee haue scarcely as yet aimed at it But aboue all other impediments let vs carefully shunne the immoderate loue of the world and earthly things which will so wholly take vs vp that we shall haue neither leasure power nor will to thinke on spirituall and heauenly things or to spend any time in the duties of a godly life or vsing any good meanes to further our assurance of heauenly happinesse And therefore we are not to set our hearts vpon them but to vse them onely as comforts of our pilgrimage and as steps to lift vs vp in diuine contemplation and to inflame our hearts with greater loue of heauenly excellencies concluding with our selues that if the Lord in greatest plentie imparteth the best things the world can boast of to his enemies then how vnspeakeable are the riches pleasures and glory of his owne Kingdome which hee hath reserued as his peculiar blessings for his owne children and faithfull seruants CAP. II. Of the rules of a godly life which respect the circumstances of it §. Sect. 1 That we must make precious account of our time which God hath allotted vs for his seruice ANd these are the rules which concerne the causes both principall and fundamentall of a godly life and those also which are inferiour and subordinate Those which respect the circumstances of it are these First that wee make precious account of our time which God hath allotted vnto vs for his seruice suffering as much as in vs lyeth no part thereof to be spent vainely and vnfruitfully about those things which profit not either for the inriching of our soules with spirituall grace or the furthering and assuring of our saluation But either we must continually be taken vp with spirituall exercises as Prayer Meditation hearing the Word Reading holy conferences and such like or in the workes of our honest callings and of iustice and mercy for the good of our brethren or in honest and moderate recreations that wee may bee refreshed and better inabled to performe these duties with more fruit To which purpose let vs often consider that these are the mayne ends for which wee came into the world and are suffered by God to liue and continue in it and therefore that time which is not imployed to aduance these ends is spent in vaine That time is the most precious Iewell in the world which cannot bee bought at any price nor the least minute of it redeemed when once it is past with the treasures of the richest Monarchy That wee haue onely assurance of the time present for our vse and cannot promise vnto our selues one moneth or moment of that which is to come That our whole time were farre too little though it were all spent in the duties of Gods seruice from whom wee haue receiued so great and manifold blessings as pledges and pawnes of farre greater which wee assuredly expect in the life to come That our imployments in our course of Christianity are so many and important so full of difficulties and yet so necessary as attaining to the knowledge of God and his will and the practice of
helpe of their notes and examining their children and seruants and putting them to giue an account of what they haue heard and learned Lastly we must make what we haue heard our owne by applying it to our owne vse and bringing it to practice in our liues and conuersations whereby we shall Luk. 11. 28. Ioh. 13 17. Iam. 1. 25. intitle our selues to that blessednesse which is promised to all those who both heare the Word and keepe it And so much of the first meanes of inabling vs to the duties of a godly life the ministery of the Word and the things that are required vnto it The which I haue the more briefly Christian warfare 1. part lib. 2. cap. 26. passed ouer because I haue touched diuers of the poynts before and more fully handled some of them in another Treatise CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments §. Sect. 1 That the Sacraments further vs much in a godly life as they are seales of the Couenant THe second meanes of inriching vs with all sauing graces and strengthening vs vnto all the duties of a godly life is the right vse of the Sacraments Baptisme and the Lords Supper both which doe much conduce hereunto and each of them seuerally For the Sacraments are seales annexed to the Couenant of grace purposely instituted of God to strengthen and confirme our faith in this assurance that Christ and all his benefits doe belong vnto vs that in him and for his righteousnesse death and full satisfaction vnto Gods Iustice he hath pardoned and forgiuen vnto vs all our sinnes that in him he is well pleased with vs and hath giuen vnto vs iust title and interest to all his promises both of grace in this life and glory and happinesse in the life to come that hee will giue vnto vs his holy Spirit and thereby write his Law in our hearts that we shall not depart from him mortifie our corruptions and quicken vs vnto new obedience Of all which benefits the Sacraments are not onely significant signes but also infallible seales annexed purposely by God vnto his Couenant to assure vs that he will performe all his promises and to giue vnto vs like a bond and conueyance legally signed and sealed iust title and interest vnto all those blessings euen before we sensibly haue them in possession and fruition Yea not onely so but they also serue like instruments and conduit pipes to conuey to the worthy receiuer Christ and all his benefits Now what can more forcibly perswade or more powerfully inable vs to the duties of a godly life then the representing assuring and exhibiting of all these inestimable benefits in the right vse of the Sacraments What can more inflame our hearts with most feruent loue towards God then the consideration yea sense and feeling of this admirable loue of God towards vs in giuing vnto vs when wee were sinners strangers and enemies vnto him and his grace Christ Iesus and with him all these vnspeakable benefits and what more then loue can effectually mooue vs to an holy desire in all things to glorifie and please him and to walke worthy his loue in all holinesse of life and conuersation What can more lighten the burthen of our labour and make vs to thinke all too little which we can doe and suffer for him Againe the Couenant of grace sealed vnto in the right vse of the Sacraments doth singularly incourage vs to lay aside all doubts and difficulties seeing God thereby assureth vs that he will yea hath giuen vnto vs his holy Spirit to direct and assist vs in all our good indeuours in the mortifying of all our sinfull corruptions seeme they neuer so strong and vnresistable and strengthening vs to the performance of all good duties seeme they neuer so difficult and vnpleasing vnto flesh blood And what can more effectually moue vs to go on in the worke of sanctification then to haue such an assistant to ioyne with vs vnto whom nothing is difficult being infinitely able to performe and perfect whatsoeuer he vndertaketh What can more powerfully perswade vs to doe God faithfull seruice then to haue the pardon of our sinnes put into our owne hands signed and sealed so dearly purchased and so freely giuen then to haue the present pledges and pawnes of Gods loue and fauour the earnest of his Spirit the first fruits of his graces and the conueyances of our heauenly Inheritance sealed and deliuered into our own keeping For who would be so sluggish as not to doe faithfull and diligent seruice to such a glorious and gracious Master for such liberall and bountifull wages Finally seeing in the right vse of the Sacraments wee doe really and truly though spiritually and by faith receiue Christ that he may dwell in vs and we in him and not onely communicate with him in his diuine graces imputed by God and applyed by faith but also by vertue of his Spirit assisting this ordinance haue all sanctifying and sauing graces confirmed and increased in vs whereby wee are strengthened vnto all the duties of a godly life hence also it appeareth how much they conduce and further vs in them seeing we haue Christ himselfe a co-worker with vs who by his holy Spirit sustaineth the greatest part of the waight of that his easie yoke and light burthen which he layeth vpon vs in which respect we may take courage vnto vs and say with the Apostle that we are able to doe all things through the power of Christ which strengtheneth Phil. 4. 13. vs and seeing also they cherish and increase his gifts and graces in vs whereby we are moued and inabled to worke together with him in all holy duties of Gods seruice and of a godly and Christian life §. Sect. 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God Secondly the Sacraments are helpes vnto vs for this purpose as they are solemne testifications of our seruice and obedience vnto God seeing they are his liueries and cognizances whereby his seruants are knowne from others and the sacramentall oath which he causeth all his souldiers to take when he entertaineth them into his spirituall warfare and the pres-money which he putteth into their hands whereby hee obligeth and firmely bindeth them to continue constant in this warfare and to fight couragiously vnder his colours Now this may mooue vs to doe faithfull seruice vnto our great Lord and Master partly because hee hath so innobled vs by giuing vs entertainment into his Family and graced vs by letting vs weare his liuery and cognizance seeing it is a farre greater aduancement and dignity to be one of his meanest seruants euen a doore-keeper in his House then to be the greatest Monarch in the earth partly Psal 84. 10. because he incourageth vs to faithfull and diligent seruice by such bountifull wages and inestimable rewards and partly because wee shall otherwise
seruant haue securely gone on in their sinnes and haue vtterly neglected the spirituall watch hoping that the Masters comming was farre off wee would be mooued heereby to shake off all carnall security and thinke no care and diligence too great in keeping this watch that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes which if we carefully vse will much helpe vs in keeping this watch But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse seeing when we haue done all we can wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse and intermit our watch but seeing if the Lord the great Watchman of Israel who neuer slumbreth nor sleepeth doe not watch ouer the house of our earthly Tabernacle and City Psal 121. 2. Ps 127. 1 2 3 4. of our soules all our watching is but in vaine let vs often and instantly pray vnto him that hee will continually watch ouer vs and inable vs with his Psal 141. 3. grace and holy Spirit to watch ouer our selues and waite vpon him knowing assuredly that if hee giue ouer his watch and leaue vs to our owne we shall soone be ouertaken of carnall security and fall into the dangerous Lethargy of sinne and death CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise §. Sect. 1 The reason why it is heere handled THe second priuate meanes whereby we are inabled vnto the duties of a godly life is Meditation For howsoeuer reading of the Word and of other holy writings doth goe before it in order of nature because it inlighteneth the minde and teacheth vs how to meditate and also prepareth and ministreth vnto vs matter of Meditation the which must be first knowne before we can thinke and meditate vpon it or make vse of it by working it vpon our hearts wills and affections yet seeing it is an action done by our selues alone and the other is a duty which may and ought to be performed both by our selues and others with vs I will reserue the handling heereof till I come to intreate of the resâ— which are in this respect of like nature Concerning Meditation it is so much beaten vpon and thorowly handled already both by more ancient Writers and also moderne who of later times haue spent much study and paines about it and whose Mr. Rogers Practice of Christianity herein excellently inlarged in the abridgeing Art of Meditation by D. Hall workes are extant both in our owne and â—â—her languages that it might well haue saued me a labour this Treatise now beginning to swell aboue the bounds and bankes which in my 〈◊〉 intentions I had prefixed vnto it Yea so exactly sweetly and sauourly is it handled in a compleate Treatise purposely written of this Argu 〈…〉 e who in his kind leaueth all others farre behind him be 〈…〉 Physician for the soule that he is able by his Art to ioy 〈…〉 eloquence with holinesse wit with spirituall wi 〈…〉 â—holesome Physicke and euen purging Medicines as 〈…〉 s taste as banketting dishes that I should haue beene 〈…〉 quite discouraged to haue written as it were an Iliads after 〈…〉 any thing of this Argument did not the necessity of perfecting â—hiâ—â—reatise impose it vpon me in which being â—n essentiall member It could not haue beene wanting without a maime In which regard rather then I would leaue the Reader in his studious course to a new disquisition I haue made bold with this learned Authour to borrow some materials for my building of him who is so rich to lend and to inrich my Cabinet with some of his Iewels though set out after an homely manner in mine owne foyles seeing these spirituall treasures are of such a nature that community hindreth not propriety and he that lendeth hath neuer the lesse §. Sect. 2 What Meditation is how it differeth from other exercises of the mind But that we may proceed to our purpose Meditation in a generall signification is nothing else but to thinke aâ—â— consider of any thing often and Meditari nil aliud est quà m multoties rem aliquam considerare Th. Aquin. seriously And as we heere more strictly â—â—ke it restraining it to a speciall subiect Meditation is a religious exercise of a Christian wherein he purposely applyeth his minde to discourse diuersly vpon some diuine subiect spirituall or heauenly that heereby hee may glorifie God and further his owne saluation by improouing the light of his vnderstanding increasing the sanctity of his heart and affections and the better inabling him vnto all duties of a godly life The which description in some sort both shevveth the nature of Meditation and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it For it differeth from cogitation vvhich is but a simple act of the minde thinking of its obiect slightly and ouerly and so leauing it whereas Meditation is more aduised and serious and reflecteth its light vpon the heart will and affection to direct them in their choyce both in chusing and imbracing that which is good and the refusing and abhorring of that which is euill It differeth also from consideration which is exercised in deliberating about some thing doubtfull true or false good or euill that discerning it aright we may know whether to take or leaue it but Meditation is conuersant about things in some measure knowne in the vnderstanding that by this further discourse of reason they may not onely bee better knowne but also that this knowledge may reflect vpon the will and affections and be made more effectuall for our vse in the well ordring of our liues It differeth also from Prayer in that howsoeuer both are the speech of the minde yet in that we speake to our owne soules but in this we speake directly to God himselfe Notwithstanding there is such affinity betweene them that in the Scriptures they are both signified by the same word and often taken the one for the other For they haue both for the most part one subiect-matter and both alike effectuall for the obtaining of all things needfull seeing whether we confesse our sinnes vnto God or acknowledge our wants or craue supply in a Meditation directed to our owne soules or in a prayer to him he alike heareth both and is alike ready to satisfie our desires in 〈…〉 soeuer they are presented vnto him Neither doe wee conf 〈…〉 lay open our wants for his better information to 〈…〉 e already but that wee our selues may take notice 〈…〉 g to a more thorow sense and feeling of them m 〈…〉 amed with feruent desires to haue our sinnes pardone 〈…〉 wants supplied which are no other then prayers in his estima 〈…〉 what forme soeuer they are expressed Finally howsoeuer in nature â—â—ere is
small difference betweene Meditation and Contemplation yet as the Schooles define it there is some in degree Meditation being an exercise of a lower and meaner nature within the reach of all Christians which will put out their hand vnto it Contemplation more high and heauenly fit only for such as by long exercise haue attained to much perfection That exercised about any spirituall obiect not onely originally in the vnderstanding but also imaginary and brought vnto it by the Ministery of the senses as the creation of the world the death and passion of Christ and such like but this about things chiefly intellectuall sublime and heauenly as the nature and attributes of God the Trinity of persons in Vniâ—â— of essence the ioyes of heauen and others of like nature Finally it is an exercise which of the most is performed with much difficulty because of their weakenesses and want of vse being hindred in their spirituall flight by hauing the waight of earthly cares and distractions as it were hanging at their heeles and the wings of their soules somewhat besmeared with the lime of worldly vanities but this of great Proficients who by much practice haue brought their Art into an habit and are able with ease yea with much pleasure and delight to soare with the Eagle an high pitch in their heauenly thoughts and to spend heerein great part of their time not stooping towards the earth but when they are forced by naturall necessity which being satisfied and their bodies and mindes somewhat refreshed they doe as weary of the earth raise vp their soules and renew their wonted flight §. Sect. 3 Of the efficicient cause or person who is to meditate The efficient cause or person who is to performe this exercise is the Christian onely and the man regenerate for holy things must not bee Hag. 2. 13. touched with prophane hands seeing they doe not sanctifie them but are polluted with their vncleanenesse Neither can they that are dead in sinne doe the actions of the liuing and are so farre from performing this holy duty in any acceptable manner that they are not able so much as to thinke a good thought Neither is it enough that we be once purged from their guilt and punishment in our iustification by the death and bloodshed of Christ applyed by faith or that we be freed from the corruption of sinne in the first acts of our sanctification but seeing wee doe daily renew our sinnes and thereby defile our soules and bodies we must daily clense them by renewing our repentance and not presume to vndertake this holy worke liuing and lying in our spirituall defilements but we must wash our soules as sometimes the Israelites their clothes before we presume to approach vnto this mount of Meditation wherein God hath promised to be seene and to clense the Tables of our hearts with the teares of true contrition before we goe about to haue any holy impressions written in them And seeing sinne like a thicke cloud doth dimme and dazle the eyes of our mindes so as we cannot see holy and heauenly things wee must first dispell them by vnfained repentance before we can receiue any comfort of diuine and heauenly light And being to entertaine our Bridegroome Christ in his spirituall presence into our hearts as it were into our houses and to solace our soules in a more heere communion and familiarity with him we are first to purge them from all noysome defilements which will make our company lothsome vnto him and though wee cannot so sufficiently purifie them that they may bee worthy to entertaine so pure and holy a ghest yet at least in a sincere affection let vs labour to doe the best we can that it may not appeare to be a fault of negligence but of our spirituall pouerty and impotency which disableth vs to giue him any better welcome The formall cause of this exercise is a serious cogitation or intentiue deliberation Neither is this worke of the Lord to be done negligently and slightly letting the reines loose to our cogitations that they may wander whither they list but wee are to intend the whole powers of our mind vnto it and to set them strictly to this holy taske not suffering them to wander abroad whither they please but to apply themselues to that which they haue vndertaken vntill they haue brought their worke vnto some good perfection The subiect-matter of our Meditation is something diuine spirituall and heauenly vnto which our thoughts for the time it lasteth are to be restrained and not suffered to wander after or to intermingle with them any worldly things The finall causes or ends of it are the glory of God and our owne saluation both which are aduanced when as wee handle after an holy manner in our Meditations some such holy and spirituall matter as may tend to the bettering of our iudgements and increase of our inward sanctity by working in our hearts the loue and feare of God zeale and deuotion in his seruice an vtter hatred of sinne and a sincere purpose to please him in all things and to glorifie his Name by performing more carefully and conscionably all the duties of a godly life §. Sect. 4 That Meditation is an exercise which belongeth to all Christians And thus we see generally what Christian Meditation is and the causes of it the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces and of strengthening vs to the duties of a godly life is not to be appropriated vnto any one profession or sort of men which were a dangerous Monopolie tending to the inestimable preiudice of the Christian Common-wealth when such a singular commodity as is profitable for all is ingrossed into the hands of some few but is to be laid out in common to all the faithfull who are any way interessed in grace or godlinesse Neither ought any sort or sexe to thinke that they are exempted from this exercise vnlesse they thinke themselues so strong in grace that all meanes of spirituall growth are needlesse or so weake and impotent that they hold them boot lesse seeing such exemption is no prerogatiue but a disfranchisement at least in part of their spirituall freedome and a losse of a singular priuiledge which the Lord in that great Charter of his Couenant made in Christ hath granted vnto them For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it or in their mouthes to talke of it but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34. hearts that they may continually thinke and meditate vpon it Yea hee hath not onely left it vnto vs as a gracious liberty which we may take and leaue at our pleasure but hath strictly imposed it vpon all his people as a necessary duty These words which I command thee this day shall be in thine Deut 6. 6 8.
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
things which we desire to practise in our liues §. Sect. 2 That by reading the mind is much inlightened in the knowledge of Gods will More especially this exercise of reading doth singularly further vs in a godly life as it doth inlighten our vnderstandings in the knowledge of Gods will vnto which we are to yeeld obedience and sheweth vnto vs the way in which we must walke To which purpose no exercise whatsoeuer is so vsefull and effectuall For howsoeuer the preaching and hearing of the Word haue a superiour priuiledge in the worke of our Regeneration and conuersion and for the working of sauing graces in vs as faith repentance and the rest yet for the inlightening of the mind with the full knowledge of the truth after wee are conuerted and illuminated in some measure this exercise of reading hath many speciall priuiledges For first wee may vse it as oft as wee will and haue any desire to gaine knowledge but the other can be had but at certaine times nor then neither in euery place Secondly by reading we may in short time if we be studious and diligent be thorowly instructed in the whole body of Diuinity and in all the seuerall parts thereof which by preaching we cannot come to know but in long time though our Pastour take the best and most direct course of ioyning Catechizing with Preaching nor in our whole liues in any great perfection if this be neglected seeing in a Sermon some few of innumerable poynts are vsually deliuered and they rather pressed vpon the affection for vse and practice then sufficiently cleared to the vnderstanding Thirdly because by reading we may helpe our vnderstanding by reuiewing ouer and ouer againe that which at first we conceiued not and by the same meanes also may recall to our remembrance the things which after once or twice reading wee haue forgotten the which helpes hearing affoordeth not especially when wee most stand in need of them Finally because we may at our owne pleasure fit our reading for our owne occasions and furnishing vs in the knowledge of those poynts wherein we are most defectiue for the resoluing of our particular questions and doubts and for the informing our iudgements in all poynts whereof for the present and vpon euery occasion wee haue speciall vse whereas the Preacher speaking generally for the good of the whole Congregation and not being acquainted with our defects in knowledge seldome or neuer speaketh of all those poynts wherein we need instruction and often of such as we know already In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the body of Diuinity though hee be neuer so diligent in hearing the Word preached and may haue some competency of knowledge necessary to saluation and some good measure of faith and other sauing graces if he vtterly neglect this duty of reading §. Sect. 3 That reading bringeth with it many other benefits Againe as reading singularly inlighteneth the mind so also it affoordeth many other helpes of a godly life for it is a speciall meanes to relieue the memory and to mooue the will inclining it powerfully vnto good and withdrawing it from euill though not in that degree of efficacy as the Word preached It worketh vpon the hart for the mollifying softening it and vpon all the affections for the purging and sanctifying of them inflaming our loue towards God and all good things and our hatred against all that is euill it kindleth our zeale when it groweth luke-warme and stirreth vp our deuotion when it is cold and sluggish It much increaseth all Gods graces in vs as faith affiance repentance patience peace of conscience and the rest by imparting vnto them that spirituall food whereby they are nourished It amendeth our liues and maketh vs as the Apostle speaketh perfect vnto euery good worke It specially inableth 2. Tim. 3. 13 17. vs to the fruitfull hearing of the Word of God when as we can with the Bereans search the Scriptures whether the things we heare be so or no and try Act. 17. 11. the spirits of those wee heare whether they be of God or no by examining their doctrines according to the touch-stone of this Truth besides that it maketh vs well acquainted with the Scriptures both for matter and history so that when they are cited they are familiar vnto vs. Whereas without this benefit of reading we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no or if we take this vpon our Teachers word yet we cannot tell where they are nor easily turne to them vpon the sudden It teacheth vs to manage the Sword of the Spirit whereby we are enabled to defend our selues and repell the tentations of our spirituall enemies as we see in the Eph. 6. 17. Math. 4. 3. 4 c. example of our Sauiour Christ Finally if we vse this exercise carefully and conscionably to profit by it we shall be assured of euerlasting blessednesse For blessed is he that readeth and they that heare the Words Apoc. 1. 3. of Gods Booke and keepe the things which are written therein Blessed is Psal 1. 1 2. the man who delighteth in the Law of the Lord and meditateth therein day and night All which being duly considered should be effectuall motiues to make those diligent in reading who are able to performe it and greatly to humble those who are not in the sight and sense of this great defect and either to labour that yet they may attaine vnto this skill if they be capable and haue meanes or else to supply their wants by resorting often vnto others that they may reade vnto them the euidences of their saluation and heauenly inheritance which themselues for want of skill are not able to peruse CAP. XXXII The last ordinary meanes of a godly life is the choyce of our company shunning the society of the wicked and consorting our selues with the godly and Religious §. Sect. 1 That we must carefully auoid the society of wicked and prophane persons THe last ordinary meanes of a godly life is that we make good choyce of our company vnto which two things are required first that we shun and auoid the society of the prophane and wicked the other is that we consort our selues with the godly and religious By the former we are not to vnderstand that we must forbeare the society of all who are not as forward and zealous in their profession and practice as our selues or who bewray in their course and conuersation many infirmities and imperfections as though those were to be esteemed wicked and prophane who haue made but small progresse in their sanctification if any sparkes of grace and goodnesse appeare in them though as it were raked vp vnder the ashes of many and great corruptions for then we should breake the bruised reede and quench the Matth. 12. 20. smoking flaxe and by our censorious neglect vtterly discourage them in their
their societie wee shall giue them occasion to enter into a consideration of their estate and of their sinnefull courses which make them lothsome both to God and all good men and moue them at least to an outward reformation out of naturall shame to be thus shunned according to that of the Apostle If any man obey not our Word haue no company with him that he may be ashamed 2. Thes 3. 14. §. Sect. 5 Other reasons to disswade vs from euill company And these reasons though there were no more are sufficient to withdraw all that intend to leade a godly life from inward friendship with wicked persons Vnto which if it were needfull many others might be added As that such society may be vnto vs a strong presumption that we are not truely righteous and vpright in heart but that we still halt between God and the world For if as Salomon saith An vniust man Pro. 29. 27. is an abomination to the iust and he that is vpright in the way is an abomination to the wicked how can we delight in one anothers company And if as our Sauiour hath taught vs we were not of the world but in their Ioh. 15. 9. 1. Ioh. 2. 15. number whom he hath chosen out of it then would the world hate vs and we it and little comfort should we take in conuersing familiarly one with another Againe as society with the wicked is dangerous for feare of being tainted with their sinnes so also because it maketh vs Iam. 4. 4. liable to their punishments For as the Lord often spareth the wicked for the righteous sake so also he punisheth with temporall iudgements the godly for the wickeds sake and pulleth them from them with violence as Lot from the Sodomites when as for earthly respects they are loth to leaue their company And therefore if we would not perish with Corah and his companions we must leaue the Tents of those wicked men and come out of Babylon if we be Gods people that Num. 16. 26. Apoc. 18. 4. we may not be partakers of her sinnes and that we receiue not of her plagues Finally the vtter leauing of familiar society with the wicked will be vnto vs a comfortable euidence of our eternall happinesse seeing the Spirit of God hath pronounced them blessed that walke not in the Counsell of the vngodly nor stand in the way of sinners nor sit in the seat of the Psal 1. 1. scornefull that is who doe not conuerse nor communicate with them in any of their sinfull courses §. Sect. 6 That we must consort our selues with the godly and vertuous The second point is that as we are carefully to shun the company of the prophane and wicked as being notable pulbacks in the waies Pro. 13. 20. of godlinesse so must we with no lesse care consort our selues with the godly and vertuous as being a singular furtherance vnto all Christian duties For being naturally backward and auerse vnto all that is good and after that we are regenerate fraile and feeble in all duties of a godly life here if any where is Gods Word verified that it is not good for man to be alone but that an helper is needfull vnto him and that Gen. 2. 18. two are better then one because they haue a good reward of their labour for if they fall the one will lift vp his fellow c. And therefore wee must not to shun the company of the wicked run into the contrarie extreme and keepe company with none seeing God hath made vs politicall creatures who are preserued by mutuall society and fellow members of the same body whereof Christ is the head and therefore we must not by withdrawing our selues makea Schisme and rent but continue together in louing society that we may be ready to performe mutually all good offices whereby we may edifie and benefit one another According to that of the Apostle Let vs Heb. 10. 24. consider one another to prouoke vnto loue and to good workes not forsaking the assembling of our selues together as the manner of some is but exhorting one another c. For the more we conuerse with the godly religious the greater increase shall we finde in our Piety Faith Loue Zeale and all others graces as coales layd together doe if any of them be kindled kindle one another and so all together make a great fire which if they be seuered one from another giue but little heat and in a short time will goe quite out And this we see in the example of Dauid who greatly reioycing in the communion of Saints and in the fellowship of the Faithfull excelled also in Piety and Holinesse So he professeth that all his delight was in Gods Saints that his eyes were to the Faithfull of the Psal 16. 3. Psal 101. 6. Land that they might dwell with him That though he were a King yet he made himselfe a companion of all them that feared God and kept his precepts Psal 119. 63 79. and that he inuited such to come vnto him and reioyced greatly when they said Let vs goe together into the House of the Lord. And it may be obserued that then Christians flourished in greatest purity and Psal 122. 1. best thriued in all grace and godlinesse when this community and fellowship was most frequent amongst them For so it is said that they continued Acts 2. 46. 9. 31. daily with one accord in the Temple and breaking bread from house to house did eate their meate with gladnesse and singlenesse of heart praysing God and hauing fauour with all the people §. Sect. 7 That good company taketh away all tediousnesse in good exercises More especially this society with the godly and religious doth much further vs in all duties of a godly life because it taketh away the tediousnesse of our iourney when we haue good company to trauaile with vs Seeing they draw vs on by their good discourses and put out of our mindes the tediousnesse of the way they comfort and encourage vs when we begin to be weary they are ready to help vs if any euil betide vs to secure vs by their assistance from feare of our spirituall enemies who are ready to rob vs of the treasures of Gods graces and when we are slothfull they much better our speede because we would not be cast behind Againe the fellowship of the godly doth much further vs by their good example seeing their zeale and diligence conuinceth our luke-warmenesse and negligence and their good workes of piety and righteousnesse are good patternes and presidents for vs to imitate For though the Law of God bee the most perfect rule and the example of our Sauiour Christ the most exact squire according to which all our actions and whole conuersation are to be framed yet these being of such incomparable excellency and so farre aboue our low growth in grace and short reach would altogether discourage vs in the
for their sinnes and all others who should beleeue in him And such a solemne thankesgiuing was made by Deborah Iudg. 5. and the people for their victory ouer Sisera and their freedome from the tyranny of Iabin King of Canaan who had long oppressed them By Dauid when as God had deliuered him out of the hands of all his enemies and especially out of the hand of Saul and by Hester Mordecay and the Iewes Hest 9. of the Captiuity from that feareful conspiracy of Haman who had plotted the destruction of the whole Nation And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember for that maruellous and almost miraculous deliuerance of our King and State from that horrible and vnmatchable Powder-treason by giuing wisdom to our gracious Soueraigne to interpret their darke riddle as he did somtime to Daniel for the expounding of Nebuchadnezzars dreame when the wisedome of the wisest in the Land could not vnfold it Of the other we haue an example in Abraham who made a solemne feast that he might render vnto God Gen. 21. praise and thankesgiuing for giuing vnto him contrary to all hope a son in his old age of whom should come that promised seed in which both himselfe and all the Nations of the earth should be blessed §. Sect. 2 When this solemne thanksgiuing is most seasonable how it differeth from that which is ordinary and the kinds of it Which examples we ought to imitate consecrating vnto God some day for solemne thankesgiuing whensoeuer wee receiue from him any great and extraordinary benefits either priuatiue consisting in deliuerance from some imminent or present euill or positiue when as he vouchsafeth vnto vs some great and vnexpected blessing But aboue all other times we must performe this duty when wee celebrate the Sacrament of the Lords Supper in remembrance of that inestimable benefit the great worke of our Redemption wrought by the death and Passion of Iesus Christ whereby we are deliuered out of the hands of all our spirituall enemies The which is called the Eucharist or a Sacrament of thankesgiuing because therein wee doe in a solemne manner render vnto God thankes and praise for Christ and all his benefits the pardon of our sins and that great Charter of our peace sealed first by his blood and now by this Sacrament instituted to put vs in remembrance of it and as it were afresh to renew his Couenant and to put our Pardon into our owne hands Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions differeth from that which is ordinary not in the matter which is one and the same but in the manner and measure which according to the occasion ought to be extraordinary in quantity and degree For our hearts must be more then vsually inflamed with the apprehension of Gods loue and goodnesse and inward ioy in the speciall fruition of his singular blessings which must affect them with extraordinary zeale to glorifie and praise him and to expresse our thankfulnesse by renewing our couenant with God binding our selues by firme resolution that in sense of his present fauours wee will be more deuout and zealous in all duties of his seruice for the time to come then euer we haue been in time past And by continuing our thankesgiuing in a solemne manner for a longer time then ordinary setting it apart as a Sabbath of rest from all our worldly labours that it may be wholly spent in Gods praises and in testifying our loue and inward ioy and reioycing in him by outward feasting and more liberall vse of meates and drinkes and all other comforts of this life and in shewing our loue and bounty in obedience to God by entertaining at our table and by sending gifts and rewards vnto our poore neighbours that they also may reioyce with vs. And this solemne feasting and thankesgiuing is according to the occasion of it publike or priuate Publike for some publike benefit which concerneth the welfare of the Church or Common-wealth which is to bee appoynted onely by the publike authority of Christian Magistrates and is to be celebrated in a most solemne and publike manner all sorts and conditions of men assembling together in the Church to magnifie and praise Gods holy name and to craue the continuance of his loue and fauour The which prayers and prayses are profitably conioyned with the preaching of the Word for the stirring vp of the whole Assembly to extraordinary thankfulnesse when as thereby the greatnesse of the blessings receiued and the inestimable mercie of God is set forth vnto them Priuate for some speciall benefits bestowed either on a particular person or a whole family which is to bee solemnized by singing of Psalmes prayer and thankesgiuing reading of some portions of holy Scriptures fit for the present occasion holy conferences whereby wee are to magnifie Gods mercies and to recount and tell what great things hee hath done for vs and also expressing our inward ioy by a more free and liberall vse of Gods creatures whereof wee must also cause our poore neighbours to haue some taste The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse as it worketh our hearts to a more liuely sense feeling of Gods loue stirreth vs vp to more zealous performance of all religious duties vnto him who hath been so gracious and good vnto vs and as it giueth vs occasion to renew our couenant with God and to confirme our resolution that wee will be more diligent and zealous in doing all things which may please and glorifie him CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting §. Sect. 1 What a true fast is and how it differeth from all other fasts THe other extraordinary meanes of a godly life is an holy fast of which it is my purpose to speake briefly though the vse and benefit of this duty is so great that it well deserueth a more full discourse because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument and especially in one which is called The holy exercise of a true fast and in another intituled The Christian exercise of fasting written many yeeres since by the right Reuerend Father and my most deare brother that nothing materiall can be added vnto it And therefore I will content my selfe to set downe after mine owne manner some of those poynts briefly which are most essentiall and necessary vnto this exercise for how should I in a Chapter expresse all fully which would require a whole Treatise referring the Christian Reader vnto those learned Treatises if he desire more thorow satisfaction and particular direction in any of them And first that wee may begin with the description of this duty A fast as we here vnderstand it is a voluntary religious and solemne action vndertaken vpon some extraordinary occasion wherein we seriously humble our selues before God in the sight and sense of
hypocriticall Iewes that they fast to themselues and not vnto him for their owne glory Zach. 7. 5 6. and not for his But so farre should we be from thinking that by our fasting we merit iustification and saluation that we should not by the deede done suppose that any thing is added to our Iustice or Sanctity seeing Fasting it selfe is no essentiall part of Gods seruice or religious dutie but onely a helpe and meanes to enable and fit vs for them neither is abstinence in it owne nature more acceptable vnto God then eating and drinking To which purpose an ancient Writer Caue ne si ieiunare aut abstinere caeperis te putes esse iam sanctum haec enim virtus adiumentum est non perfectio sanctitatis c. Hieron ad Celant speaketh excellently Take heed saith he when thou beginnest to fast and abstaine thou doe not now thinke thy selfe holy For this vertue is but an helpe and not the perfection of Holinesse And thou art the rather to take heed lest this when thou contemnest things lawfull doe make thee secure in doing things vnlawfull Whatsoeuer is offered vnto God ouer and aboue iustice ought not to hinder iustice but to helpe it And what doth it profit to make the body thin and leane with fasting if thy minde swelleth with pride The subordinate ends which respect our selues are diuers First that hereby we may subdue mortifie our flesh and carnall corruption that they may not be any hindrance vnto vs in spirituall duties as they are most prone to be when as they are pampred with worldly delights growing thereby more sensuall forgetfull of God auerse vnto all good duties Luk. 21. 34. and secure in all sinfull courses Secondly that hereby we may testifie our humiliation and repentance our sorrow for our sinnes and how much we are displeased with our selues because by them we haue displeased God and our vnworthinesse of Gods least mercies and of the vse of his creatures which we haue so often abused to his dishonour and our owne hurt Thirdly that we may hereby stirre vp our deuotion and increase our feruencie in our prayers that they may be more effectuall and powerfull to preuaile with God for the obtayning of Ioel 2. 17. those blessings for which we are humble suters vnto him Lastly that thus humbling our selues vnder Gods mighty hand and adiudging our selues to deserued punishments we may escape his fearfull Iudgements for if we iudge our selues we shall not be iudged of the Lord. 1. Cor. 11. 32. CAP. XXXV Of the parts of a true Fast or the things wherein it consisteth §. Sect. 1 That the outward fast consisteth in totall abstinence THe next point to be considered is the parts of this Fast or the things wherein it chiefely consisteth For either this Fast is outward and bodily or inward and Spirituall The former being a helpe to the latter and the latter the end of the former The bodily Fast is our abstinence for the time that it continueth from the most of the commodities and comforts of this life so farre forth as will stand with charity and comelinesse and a cessation from all our ordinary affaires labours because it is to be kept as a Sabbath Leuit. 23. 28. of humiliation vnto the Lord. The commodities of this life are many the chiefe wherof are meates and drinkes from which we must totally abstaine in all kindes whilest the Fast continueth so farre forth as will Ezra 10. 6. stand with the health of our bodies and the aduancing of those ends which we principally intend in this exercise If our health will beare it we must not content our selues with the sober vse of the creatures as at other times but wholy abstaine from them according to the example Hest 4. 16. Ionah 3. 7. Act. 9. 9. of the faithfull in all ages seeing in this exercise one maine thing at which we ayme is to humble our selues before God acknowledging that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues But if in respect of our weakenesse such totall abstinence will hazard our health wee may eate or drinke so much as the necessity of our state requireth seeing the Lord desireth Hos 6. 7. mercie rather then sacrifice and enioyneth this bodily abstinence that it may helpe and further vs and not disable vs for the spirituall duties of his seruice as it must needes if our spirits be exhausted and our bodies weakened so that there remaineth no vertue nor vigour in them to performe them in any cheerefull and deuout maner And this liberty the Ancients haue giuen who otherwise were the strictest exactors of this exercise Ouer-much weakenesse of the body saith one doth Isidor de summo bono weaken the powers of the soule and maketh the Fast of the minde barren so that it is able to doe no good thing by reason of this imbecillity The body saith another is to be handled somewhat austerely Durius tractandum est corpus ne rebellet ne insolescat sic tamen vt seruire sufficiat c. Bernard that it may not rebell and waxe insolent but so as it may be fit for imployment because it is giuen that it may serue the soule It must be restrained not wasted burthened not tyred humbled that it may not insult and serue that it may not rule But more plainely and directly another speaketh to this purpose If thou canst not beloued through Etenim dilecte si ob corporis imbecillitatem non potes ieiunus diem perducere c. Chrysost in Gen. 2. Homil. 10. T. 1. bodily infirmity hold out the whole daies Fast no man that is wise will blame thee for this For we haue a gentle and mercifull Lord who exacteth nothing of vs aboue our strength Neither doth he simply require Fasting and abstinence nor that we should remaine so long fasting but that withdrawing our selues from worldly and carnall workes we should spend our time in spirituall exercises And yet we must take heed that we doe not abuse this liberty vnto licentiousnesse seeing it is neuer good but when it is necessary and much better it is if our strength will beare it that we wholy abstaine from all food for the day of our Fast for diuers reasons For first God requireth in our Fast that we afflict our selues the body by abstinence the Leuit. 23. 29. minde by sorrow and humiliation Secondly hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits Thirdly we become more deuout feruent in prayer the body being lesse dull heauy is made a more fit instrument vnto the soule for spirituall exercises Fourthly our bodily hunger through emptinesse of food may make vs more sensibly to conceiue of the soules emptinesse of sauing graces that we may hunger and thirst after them and vse all good meanes whereby we may be filled and satisfied
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
godly life then to consider that God infinite in Glory and Maiesty doth vouchsafe vnto vs this honour to make vs who are so base and contemptible instruments of his glory and that not because he needeth our helpe but that he may take occasion hereby to glorifie 1. Sam. 2. 30. vs and to crowne our workes with glory and happinesse §. Sect. 3 The third reason taken from the will of God that we should thus serue him Finally it may be an effectuall reason to moue vs to imbrace holinesse and to bring forth the fruites of it in a godly life because it is 1. Thes 4. 3. 2 Pet. 3. 9. Matth. 26. 39. the will of God that we should so doe according to that of the Apostle This is the will of God euen your sanctification For the will of God is the perfect rule of all Iustice and goodnesse according to which we must frame all our actions which that we may fulfill we must vtterly renounce our selues and our owne pleasure saying with our Sauiour Not my will but thine be done with him esteeming it our meat drinke to doe the will of our heauenly Father And this is that we daily aske in the Lords Prayer that the wil of God may be done in earth as it is heauen that is Ioh. 4. 34. that we may obey it with that speed and diligence cheerefulnesse and delight as the holy Angels And therefore vnlesse wee pray in hypocrisie we must labour and indeuour that wee may in our practice attaine vnto that which wee craue at Gods hands in our daily prayers Now that it is the will of God that we should serue him in keeping his Law and performing all the holy duties of a godly life required in it it is cleere and euident by his Word wherein he hath reuealed his will and by innumerable precepts and exhortations by which we are pressed and perswaded to sanctification and new obedience So the Apostle exhorteth vs as Gods Ambassadour to a Eph. 4. 23 24. 5. 14 15. be renued in the spirit of our mindes and to put on the new man which after God is created in righteousnesse and true holinesse And againe b 2. Cor. 5. 17. If any man be in Christ let him be a new creature c Rom. 12. 2. 13. 14. And be not conformed to the world but be ye transformed by the renuing of your mindes that ye may proue what is that good acceptable and perfect will of God d 1. Cor. 15. 34. Col. â—1 3. Awake to righteousnesse and sinne not e 2. Tim. 2. 22. Heb. 12. 1. Fly also youthfull lusts but follow Righteousnesse Faith Charity Peace c. Thus the Lord exhorteth by the Prophet Esay f Esa 1. 16 17. Eccle. 12. 13. Matth. 22. 37. Cease to doe euill learne to do well seeke iudgement relieue the oppressed c. And finally the Wiseman after a long discourse concludeth with this as the summe of all which either he could teach or any other Feare God and keepe his Commandement for this is the whole duty of man And therefore seeing the Lord who hath absolute authority ouer vs and full right vnto vs doth in these and innumerable other places command and exhort vs to performe the duties of holinesse and righteousnesse and thereby to serue him in the whole course of our liues who is our Creator Preseruer Redeemer we must carefully indeuour to yeeld our obedience vnlesse we would rather shew our selues stubbornely rebellious and enemies both to his glory and our owne saluation And that we may be incouraged to serue God in all Christian duties with more diligence and cheerefulnesse let vs remember that if we doe our best indeuour we and our seruice shall be accepted though it be full of imperfections and stained with many corruptions For he doth not deale with Mal. 3. 17. 2. Cor. 8. 12. vs as a seuere Iudge according to the rigour of the Law but like a gracious Father he passeth by our infirmities and accepteth the will for the worke And though nothing as it is stained and imperfect can be pleasing vnto God whose exact Iustice and pure eye can indure no blemish yet the duties which we performe vnto him respectiuely doe please him and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will but as by them we doe his will who hath commanded vs to doe them Not as they are done by vs who are defiled with sinne for how can any thing Joh. 14. 4. Math. 3. 17. 17. 5. cleane come out of vs that are vncleane But as they are done in Christ in whom he is well pleased and fruits of this Vine which we beare being ingrafted in him by a true and liuely faith Not as they are imperfect and stained but as their imperfections are couered with Christs perfect righteousnesse and their corruption washed away by his blood Not as they are done by vs but as they are the fruits and effects of his owne holy Spirit working in and by vs. They doe not please him in their owne worth but because our persons are accepted and please him being iustified by faith in Iesus Christ reconciled vnto him and children by adoption and grace whose poore indeuours are accepted of our gracious Father for perfect obedience and the rather because howsoeuer we faile through weaknesse and infirmitie yet the mayne end which we propound in them vnto our selues is that we may by performing our duty glorify our heauenly Father and because though our workes be vnperfect yet they are done with perfect hearts that is in vprightnesse and sincerity which maketh vs doe the best we can and to bewaile our imperfections because wee can doe no better Finally they please God not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes but because we doing them out of loue and filial obedience he also loueth vs so is well pleased with our workes of piety righteousnes because they tend to our good to whom in his loue he wisheth so wel as being the way which will bring vs vnto eternall life and happinesse §. Sect. 4 The fourth reason is that we may adorne the Gospell of God which we professe The last motiue respecting our duty towards God which may perswade vs to serue him by a godly life is that hereby we may adorne Deut. 4. 6 7 8. the Gospell of God and of Iesus Christ which we professe and cause it to bee well spoken of by all that see the fruits of it in our vnblameable and holy conuersation And this argument the Lord vseth to perswade his people to obserue his Commandements because hereby they should not onely get honour vnto themselues amongst the Nations but moue them likewise to speake well of his Lawes and statutes when as they should see the fruits of them in their obedience And thus the
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
1. 10. but as wise redeeming the time because the dayes are euill He hath called and separated vs from the world which lieth stil dead in sinne and hath made vs his owne peculiar people who are made partakers of all the priuiledges of his Kingdome to the end that we should no longer fashion our selues to the world but that we should walke worthy of God who hath called vs vnto Rom. 12. 2. Tit. 2. 14. his Kingdome and glory and serue him as it becommeth his subiects being zealous of good workes and be no more earthly-minded but haue our Phil. 3. 20. Col. 3. 1 3. conuersation in heauen whereof wee are Citizens and minde those things which are aboue He hath iustified vs and forgiuen vs all our sinnes that being freed from sinne we should become seruants of righteousnesse Hee hath made vs a chosen generation a royall Priesthood an holy nation a peculiar people Rom. 6. 18. to the end we should behaue our selues as becommeth those who are thus dignified and that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light as the Apostle Peter teacheth 1. Pet. 2. 9. vs. He hath made vs liuing stones that wee might adorne the spirituall building of his House and Church and an holy Priesthood to offer vp 1. Pet 2. 5. spirituall sacrifices acceptable vnto God by Iesus Christ Yea he hath made vs Temples of the holy Ghost which it becommeth to bee purged from all pollution of sinne which is odious vnto him and to be decked and adorned with holinesse and righteousnesse wherein hee is chiefly delighted whereas naturally we were like cages of vncleane birds and the lothsome habitations of sinne and Satan And therefore we must beautifie our selues with these ornaments which so much please him and keepe our selues vndefiled from the filth of sinne which he hateth and abhorreth lest leauing vs vnto Satan as more fit for his dwelling wee become worse then Baals temple which was turned into a common draught house and receptacle of all pollution Finally he hath called vs who were the children of wrath and bond-slaues of sinne and Satan vnto the glorious Rom. 5. 15 16. liberty of the Sonnes of God and hath made vs his owne children by adoption and grace and co-heires with Christ in heauenly happinesse 1. Pet. 1. 17. and therefore wee must carry our selues in holinesse of conuersation as it becommeth children of such an holy Father For let vs assure our selues that the Lord who hath called vs to these great and heauenly priuiledges will attaine vnto his end and make those fit to receiue them vpon whom hee bestoweth them Neither will he who hath commanded vs not to cast holy things to dogges nor pearles before swine commit Mat. 7. 6. this errour himselfe by giuing his choyce and best gifts vnto Dogges and Swine who neglect the wayes of holinesse and righteousnesse returning to their vomit and to wallow themselues in the mire of 2. Pet. 2. 20 22. sinne §. Sect. 2 The second reason is because hereby we are assured that we shall prosper in all our wayes Secondly if wee set our selues to serue God in the duties of holinesse and righteousnesse we shall be heereby assured that we shall prosper in Psal 1. 2 3. Esa 3. 10. our wayes and that whatsoeuer troubles we indure for the time yet it shall goe well with vs in the latter end For he that delighteth in the Law of the Lord shall be like a tree planted by the riuers of waters which bringeth foorth his fruit in his season his leafe also shall not wither and whatsoeuer hee doth shall prosper So the Lord biddeth the Prophet to say to the righteous that it shall be well with them for they shall eate the fruit of their doings and to denounce a woe to the wicked for it shall be ill with him for the reward of his hands shall be giuen him Innumerable places might be alleadged to this purpose out of the Scriptures and especially the Booke of the Psalmes which set foorth the happinesse of those in all estates and conditions who feare and serue the Lord seeing he watcheth ouer them vpholdeth them Psal 37. 6 17 19 40. 34. 9 10. when they are ready to fall preserueth them from danger protecteth them from all enemies deliuereth them out of all their troubles prouideth and giueth them all that is good feedeth them in the dayes of famine and supplyeth plentifully whatsoeuer is wanting either to their soules or bodies So that if we put on this brest-plate of righteousnesse that is bring foorth the fruits of holinesse and righteousnesse with an vpright heart and good conscience it will be armour of proofe to preserue vs against the incounters of all euill And we shall be secured by it against all dangers according to that of Salomon He that walketh vprightly walketh surely so that though they fall into many troubles yet they shall not Psal 34. 19. perish in them because the Lord deliuereth them out of all though their Psal 37. 37. Vers 35. 36. beginnings may be turmoyled with many crosses yet their end is peace as the Psalmist speaketh And though the wicked may exceed them in worldly and momentany prosperity yet when they are so rooted out that their place can no more be found the righteous after many stormes shall safely arriue in the Hauen of their hopes According to that of Salomon Though a sinner doe euill an hundred times and his dayes bee prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are as a shaddow because he feareth not before God §. Sect. 3 The third reason because without this indeuour all outward exercises are vaine The third reason may be this that without this study and indeuour to serue the Lord in the duties of a godly life all outward exercises of Religion are vaine and vnprofitable as the hearing and reading of the Word the receiuing of the Sacraments Prayer Fasting profession of Religion and the rest seeing they cannot please God yea are odious vnto him nor profit vs nor we take profit by them Thus the Lord professeth that hee abhorred their new Moones and solemne feasts their Sacrifices and Oblations Esa 1. 11 12 13 14. because they neglected the workes of righteousnesse and liued in their sinnes That he who killed an Oxe was as he that slew a man he that sacrificed Esa 66. 3. a Lambe as if he cut off a Dogs head c. because their liues were not reformed but their soules delighted in their abominations So when the people reiected Gods Law and thought to haue pleased him with Oblations and as it were to haue stopped his mouth with bribes the Lord reiecteth their seruice as vaine and vnprofitable
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
the mind are not onely preserued but also much improoued by continuall exercise so vertuous actions and workes of piety and righteousnesse being the exercises of our faith doe tend much to the strengthening of it whereas contrariwise by the neglect of these duties it is much weakened and by the contrary vices and acts of sinne exceedingly shaken and grieuously wounded In which regard the Apostle ioyneth the holding of faith and a 1. Tim. 1. 19. 1. Cor. 15. 58. good conscience because the one will not stay without the other being such louing twins as cannot be diuided but liue and die together More especially the duties of a godly life doe confirme our faith in the assurance of our election not as causes for the election of God is free of grace and Rom. 11. 6. Eph. 1. 4. not of workes but as the effects and fruits of it and as the end vnto which wee are elected for wee are not chosen because wee were holy but to the end that wee might bee holy as the Apostle sheweth Thus the Apostle Peter exhorting vs to make our calling and election sure 2. Pet. 1. 10. prescribeth this as the onely meanes the ioyning of one vertue and Christian duty with another telling vs that if wee doe these things wee shall neuer fall The Psalmist likewise setting downe the markes and signes whereby wee may know whether God hath chosen vs to dwell in his holy mountaine maketh this the first chiefe to walke vprightly and work righteousnesse Psal 15. 2. 24. 4. and to haue cleane hands and a pure heart Secondly hereby our faith is perswaded of Gods grace and loue in Christ For by keeping of Gods Commandements we are assured that we loue God according to that of the Apostle Iohn Whoso keepeth his Word in him verily is the loue of God perfected 1. Ioh. 3. 6. 1. Ioh. 4. 19. and consequently that he loueth vs seeing we loue him because he loued vs first our loue being but a sparke of that diuine and infinite flame Thirdly of our effectuall calling this being the meanes which the Apostle prescribeth to make it sure For heereby we know that the grace of God 2. Pet. 1. 10. Tit. 2. 11 12. bringing saluation hath shined vnto vs when as we are taught thereby to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world that wee haue in a sauing manner heard Gods Word when hauing receiued it into honest hearts wee haue brought foorth fruits Luk. 8. 15. with patience That wee are ingrafted into Christ the true Vine when Ioh. 15. wee bring foorth the ripe Grapes of holinesse and righteousnesse That wee are trees of righteousnesse of Gods owne planting when like the tree planted by the riuers of waters wee bring foorth fruit in due season That wee are good men when out of the good treasure of our heart Psal 1. 2. Mat. 7. 17 18 20 we bring foorth that which is good That wee are of God and the Sheepe of Christ when we heare Gods Word and follow him And that wee are truely Luk. 6. 45. a kinne to Christ when wee doe the will of his Father which is in heauen Ioh. 8. 47. Mat. 12. 50. Fourthly by a godly life and the workes of piety and righteousnesse our faith is assured of it selfe that it is liuely and vnfained for as our good workes doe shew it vnto others so also they approoue it vnto our selues as being the fruits of this tree and the very breath of this body without which it is but a dead stocke and rotten carkasse For as the Apostle Iames Iam. 2. 17 26. telleth vs Faith if it haue no workes is dead being alone And as the body without the spirit is dead so faith without workes is dead also Fifthly our faith is heereby assured of our iustification and of all the fruits and benefits that doe accompany it As that we are freed from our sinnes both in respect of their guilt and punishment by the death and resurrection of Iesus Christ when as by the vertue and power of them we feele our selues deliuered from the corruption of them so as they doe not rule and raigne in vs as in former times and quickned in the inner man vnto holinesse and newnesse of life That we are reconciled vnto God when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things That we are his children by adoption and grace when we liue as it becommeth his children and resemble our heauenly Father in holinesse and righteousnesse That we are sanctified by his Spirit when as wee bring forth the fruits of our sanctification in a godly and Christian life That we haue vnfainedly repented of our sinnes when as wee bring forth fruits worthy amendment and doe daily exercise our selues in good workes Finally that we are Citizens of heauen and heires of euerlasting happinesse when as we haue our conuersation there setting our hearts and affections on things aboue and not on things beneath and when hauing Phil. 3. 20. Col. 3. 2. Joh. 3. 2 3. this hope that we shall be made like vnto Christ we haue purged our selues as he also is pure §. Sect. 4 That a godly life strengthneth and increaseth our hope and confidence in God The second spirituall benefit of a godly life is that it strengtheneth and increaseth our hope and confidence in God grounded vpon this assurance Psal 34. 15. that hee will preserue all those that feare and serue him from all euill all perils and dangers and the malice and might of all their enemies and that he will prouide for them all things necessary seeing he who is so bountifull euen to his enemies will not let his owne children want any thing that is good who haue a desire to serue and please him So that they which feare the Lord haue great cause to trust in the Lord as the Psalmist Psal 115. 11. exhorteth because he is their helpe and shield And this made the three Children so confident that they cared not for the rage of the Tyrant nor for the fiery Furnace though seuenfold hotter then ordinary because they had serued God with a good conscience and thereby were assured that the God whom they serued was both able and willing to deliuer them Dan. 3. 17. This made Daniel to serue God constantly whom hee had formerly serued notwithstanding the cruell edict of the King because he well knew that the God whom he serued was able to deliuer him from the Lions as Dan. 6. 16. Darius also acknowledged From which confidence there arise diuers other singular benefits as inward ioy and comfort in all estates seeing in this confidence we haue cast all our care vpon God patience in all troubles seeing we trust assuredly in God for helpe and deliuerance in that time which shall be most seasonable both for his glory
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
and royall priuiledges as the present pay and earnest of their heauenly happines for their better incouragement in all Christian duties of which wicked worldlings that vtterly neglect them are wholy destitute Whereof we are to take the better notice because howsoeuer they generally belong to all Gods children yet many take little comfort by them either by reason of their ignorance which causeth them not to know them or their carelesnesse which will not let them seriously consider of them or their earthly-mindednesse which maketh them with Lots wife more to looke backe vpon the pleasures of Sodom then vpon those priuiledges which lye before them as they are going on in the waies of godlinesse and to cast their eyes so much vpon the false splendor and brightnesse of worldly vanities that being dazled therwith they are not able to discerne spirituall and heauenly excellencies or finally because they are so negligent in the duties of Gods seruice and weaken their faith with so many slips and fals wants imperfections that they are not able to make vse of their priuiledges nor to apply them vnto themselues with any comfort assurance And to speake nothing of that reward which vertue and holy duties bring with them in their owne excellency and in the conscience of well-doing nor of the foulenesse of vice which is punished in it selfe and with those checkes of conscience and terrours of minde accompanying sinfull actions which make the heart sorrowfull and full of disquietnesse when there is nothing but mirth and iollity in outward appearance in which regard notwithstanding piety in the seruice of God is much to be preferred before the pleasing of our owne sinfull lusts though there were no after-reckoning no heauen or hell rewards or punishments there are many speciall and rich priuiledges wherewith God euen in this life crowneth that faithfull seruice which is done vnto him The first and fountaine of all the rest is that God loueth them aboue all other his creatures with a speciall and singular loue which mooueth him to multiply all his fauours vpon them in all things which may further their temporary good and euerlasting happinesse For he loueth those that feare and serue him with an euerlasting loue and hauing set his affection vpon them he loueth them to Ier. 31. 3. Ioh. 13. 1. the end which hee hath notably manifested vnto them in that this loue could not be broken off by their enmity against him but when they were yet sinners and enemies he sent his Sonne his onely Sonne the Sonne of his loue to die for their sinnes that they by him might attaine vnto euerlasting Ioh. 3. 16. Rom. 5. 8 10. life and happinesse In him hee hath adopted them for his sonnes and children and loueth them as a tender father loueth his child accepting Ioh. 1. 12. 1. Ioh. 3. 1. Mal. 3. 17 18. graciously of all their imperfect seruice passing by all their infirmities and pardoning all their sinnes Yea hee numbreth them among his chiefest Iewels and indoweth them with such speciall testimonies of his loue that it is easie to discerne betweene the righteous and the wicked betweene him that feareth God and him that serueth him not But though the loue of a father bee great towards his child yet it doth not sufficiently expresse Gods loue towards his and therefore hee compareth it to the loue of a tender-hearted mother towards her sucking infant And yet this commeth short as it needs must for how can that which is finite reach to that which is infinite and therefore hee saith that though a woman may forget her sucking child yet he will not forget them And in this regard to expresse Esa 49. 15. the greatnesse of his loue he taketh a resemblance from the highest degree of loue amongst men which is of an husband towards his wife Hos 2. 19. yea of a Bridegroome to his Bride vnto which the loue of parents and friends yea of any other thing in the world giueth place seeing they are coupled in such neere vnion and communion that they are no more two but one flesh so that the one in louing the other loueth himselfe and cannot Gen. 2. 24. make much of his Spouse but he cherisheth his owne flesh as it were in another body The which infinite loue of God towards those that serue him giueth vnto them full assurance as of his present fauours so especially of heauenly happinesse For if the Lord delight in vs then hee will assuredly Num. 14. 8. bring vs into this heauenly Canaan which floweth with a large streame of farre greater blessings then milke and honey euen with a flood of pleasures which are at Gods right hand for euermore If the Lord so dearely loue Iob. 17. 21 24. vs then he will delight in our company and where he is there we shall be also 1. Iob. 3. 2. For where should the children bee but in their fathers family Where should the Bride be but with her Bridegroome who take their chiefe pleasure in the mutuall fruition of one anothers loue The which high and holy priuiledge is a most effectuall reason to make vs diligent in all the duties of Gods seruice which assureth vs that we are in this loue and liking with God vpon which dependeth our eternall happinesse For if men thinke it such an high prerogatiue to bee the fauourites of great Princes that they think all paines and seruice too little which may endeare them to their loue because this alone intitleth them to all other benefits of honours riches and pleasures which a kingdome can yeeld vnto them then with what cheerefulnesse should wee performe all holy duties of Gods seruice which assure vs that wee shall be and are his speciall Fauourites who hath heauen and earth at his disposing with all the rich treasures and ioyfull pleasures contained in them in the assurance whereof our Sauiour telleth vs that wee haue much more cause to reioyce Luk. 10. 20. 1. Pet. 1. 8. then in the gift of miracles or that the foule spirits are subdued vnto vs §. Sect. 3 That God watcheth ouer the godly with his special prouidence and the benefits of this priuiledge The second priuiledge which God vouchsafeth vnto all those that leade a godly life is that louing them with this fatherly loue he watcheth ouer them with his prouidence to conferre vpon them all manner of good For howsoeuer all things in heauen and earth are subiect to this all-seeing and all-ruling prouidence yet after a more speciall manner he watcheth ouer those that feare him as his owne peculiar people and though his power and presence extend to all the world like the power of a King vnto his whole Dominions yet he is heereby chiefly beneficiall to those that feare and serue him as being of his owne family yea his adopted children in Iesus Christ Thus the Psalmist saith that the eyes of the Lord are vpon the Psal 34. 15.
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
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
the world hath been from the beginning the Gen. 3. 15. portion of all Gods Saints and seruants whom it hath pursued with deadly malice because they haue been beloued of God Yea aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ and therefore we must not thinke much if it pursueth vs with the like malice For as he hath told vs The seruant is not greater then his Lord If they haue Joh. 15. 19 20. persecuted me they will also persecute you Fourthly the worlds hatred needeth not to discourage vs in the wayes of godlinesse seeing it is vnto vs a comfortable euidence that we are not of the world for then it would loue his owne but that we are the true Disciples of Iesus Christ whom he hath chosen out of the world Yea contrariwise if the world should loue vs we had iust cause to suspect our selues seeing loue ariseth out of likenes neither could we be so much in the worlds fauour vnlesse we too much fauoured it Fifthly the worlds hatred cannot discourage vs if wee consider that it is abundantly recompenced with the loue of God and of his Saints and blessed Angels For the worlds malice can but bring some temporary trouble ioyned with much inward and spirituall comfort but in the fauour of the Lord is life and blessednesse And therefore Psal 30. 5. as no wise man who is highly in the fauour of his Prince his chiefe Nobles and the best of the people will greatly care for the hatred of base gally-slaues and the abiects of the Land especially when the fauour of both will not stand together so if we be truly wise for our owne good we will not if we be assured of Gods loue and all his faithfull seruants regard much the hatred of the world which can loue none but those whom God hateth Finally this hatred of the world for righteousnesse sake will not dismay vs if we alwayes remember that it shall be rewarded with euerlasting happinesse according to that of our Sauiour Blessed are Luk. 6. 22 23. yee when men shall hate you and when they shall separate you from their company and shall reproch you and cast out your name as euill for the Sonne of mans sake reioyce yee in that day and leape for ioy for behold your reward is great in heauen for in the like manner did their fathers to the Prophets §. Sect. 3 That the former poynt ought to be held with diuers cautions But yet some cautions must be heere obserued as first that howsoeuer we are not to loue the world nor to maintaine neere and inward familiarity Rom. 12. 18. with Gods enemies yet in respect of our priuate carriage we must behaue our selues innocently and iustly towards them and as the Apostle speaketh as much as in vs lyeth haue peace with all men Secondly we must so hate their sinnes their worldlinesse and prophanesse as that in the meane time we loue their persons performing vnto them all ciuill and religious duties whereby we may gaine them to Christ and bee meanes as much as in vs lyeth of their conuersion and saluation Thirdly that vnder colour of hating the world we doe not carry our selues cynically and harshly peeuishly and contentiously with those which remaine still professed worldlings but goe forward in the practice of all holy duties with all meeknesse of conuersation opposing them in nothing but when they oppose vs in piety and righteousnesse For the world is ready to hate vs too much already for our profession and practice of Gods true Religion though by our peruerse behauiour and rigid stiffenesse euen about things indifferent we doe not giue it any cause to hate our persons And therefore let vs auoyd their errour who when they haue taken vpon them the profession of Christian Religion thinke themselues bound to professe open enmity against all those who are contrary minded and that they best approue their Christianity when as the fire of dissension by their tart behauiour is kindled betweene them because Christ came to Math. 10. 34. Luk. 12. 49. bring a sword and fire vpon the earth and to set at variance euen those which are of a mans family For in many other places wee are earnestly exhorted to vse all meeknesse and loue that we may win them by our conuersation who are without vnlesse it be in the cause of God and the defence of his truth And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull whereby standing vpon tearmes of hostility they should prouoke the enemies of the Gospell against them but rather of their sufferings and persecutions which for Christs sake and the Gospell they should indure at the hands of the wicked though they behaued themselues as meekly and mildly as innocently and louingly as the cause of God and defence of his truth would suffer them Or if at all of their doings and oppositions against prophane worldlings yet not in such things wherein they might lawfully agree but in matters weighty and important as concerning Gods glory and their owne saluation and not in spleene and spite or priuate reuenge but when they haue lawfull authority to suppresse their fury curbe in their malice or by an open war according to the Law of God and Nations proclaymed against them Finally we must take heed that we doe not esteeme all them as worldlings who goe not as farre as wee in the profession of Religion and the practize of holy duties for there are Christians of all sizes and ages and as well babes as growne men in Gods family But those onely are to be ranked in this number of worldly opposites who are professed enemies of Christian Religion or onely haue the name of Christians but are in truth grosse idolaters or wickedly prophane who in their liues deny the power of that truth which they outwardly professe maligning and hating all those who loue and feare God euen for their godlinesse sake and displaying their banners of impiety against all grace and goodnesse Neither doe I thinke that formall Christians who liue ciuilly amongst vs professing Christianity and ioyning with vs in the publique exercises of Religion are to be reckoned amongst these worldlings who oppose vs and whom we oppose though wee cannot obserue in them any signes of sound conuersion or of the sincerity and power of godlinesse seeing our Sauiour himselfe is sayd to haue loued the yong man who yet had not so farre proceeded in the course Marke 10. 21. of Christianity but prophane persons lewd liuers notorious blasphemers professed scorners and malicious opposers against the Professors and practisers of Gods true Religion §. Sect. 4 Of the false iudgement of the world shewed in their bitter censures of the godly And thus we may incourage our selues in the duties of a godly life against the hatred of the world and wicked men Let vs in the next place consider
Celantiam 1. Pet. 3. 16. 2. 12. the obloquies and slanders of wicked men let vs preserue our innocencie and walke vnblameably in this euill generation taking great care so to carry our selues in all Holinesse Righteousnesse of conuersation that no man may speake euill of vs without a lie and so the testimony of a good conscience will more comfort and support vs in all our Christian courses then the slaunders of wicked men shall be able to daunt and dismay vs. And this is the best way to conuince them of falshood not onely vnto others but euen to their owne consciences and euen to make them like and loue if they belong vnto God the Religion which we professe Neither can any thing more powerfully beate backe these poysonous darts of slanderous reports then the brestplate of righteousnesse and integrity so as they shall neuer wound our heart though for a time they may blemish the brightnesse of our fame No verball Apologies can so cleare and iustifie vs and conuince our aduersaries of fals-hood and malice as this reall confutation of an innocent and vnblameable life Finally let vs consider that they are pronounced blessed by our Sauiour who are thus reuiled and slandered vniustly and wrongfully and the more we are thus disgraced and dishonoured in this life the more wee shall be aduanced and glorified in the life to come In which regard there is no iust cause of mourning when wee are thus falsely traduced for Christs sake and the Gospell Yea rather we should reioyce and be exceeding glad because our reward is great in heauen Matth. 5. 11 12 as our Sauiour hath taught vs. §. Sect. 2 Of derision and scoffes which the world vseth to discourage the godly The second impediment is the derision scoffes and scornes of wicked worldlings whereby they disgrace the persons of the godly and discountenance and discourage them in all religious and holy duties The which they doe either by their words as in taunting speeches making a iest of their profession and holy practice their hearing reading and studying of the Scriptures praying godly communication and such religious exercises or by branding them with opprobrious names as Lollards Hugonotes Puritans Sectaries Bible-bearers Holy brethren and such like or else by scornefull gestures as nodding shaking the head mowing ieering laughing at them and the like The which is a great impediment that hindreth many especially such as are of milde modest and ingenuous natures from making any outward profession of Gods true Religion and performing of any religious exercises or at least to proceed in them with much discouragement and disquietnesse of minde as appeareth by those pittifull complaints which they haue from time to time made vnto God of these indignities offred vnto them by their spitefull aduersaries Thus the Church complaineth that Gods enemies did hisse and gnash their teeth against Lam. 2. 16. 3. 14. them that they were a derision to all the people and their song all the day And that in their bitter mourning and day of affliction they in a taunting maner required of them that they would be merry and sing one of the Psal 137. 3. songs of Sion That they were become a reproch to their neighbours a scorne and derision to them that were round about them That they were made a by-word Psal 79. 4. among the Heathen a shaking of the head among the people Thus Iob complayneth I am as one mocked of his neighbour who calleth vpon God he answereth Psal 119. 5. 35 16. him The iust and vpright man is laughed to scorne So Dauid The proud haue had me greatly in derision with hypocriticall mockers at feasts they gnashed vpon me with their teeth They that did sit in the gate spake against me Psal 69. 12. and I was the song of the drunkards And speaking of himselfe as a tipe of Christ he saith All they that see me laugh me to scorne they shoote out the lip Psal 22. 7. shake the head By this Iobs misery was much aggrauated when as wicked Iob 30. 9. men made him their song and by-word And Ieremie brought to such impatience that he resolued to speake no more in the name of the Lord because he was in derision dayly euery one reproched and mocked him Ier. 20. 7 8. §. Sect. 3 How wee may be armed against the derisions and scornes of worldlings But howsoeuer this is a great and grieuous tentation yet we must take heed that wee be not so discouraged thereby as to desist or so much as slacken our pace in the waies of godlinesse but though we sometime stumble at it a catch a fall yet we must not lie still quite giue ouer our profession and holy practice but rise vp againe and goe in our course with renued resolution According to the example of the Church of God who though they were somewhat daunted and grieued with the scoffes and derisions of the wicked yet they Psal 44. 13 17 18. did not forget God nor deale falsely in his couenants Their heart turned not backe neither did their steps turne from his way And of holy Dauid who professeth that though the proud had him greatly in derision yet he Psal 119. 51. declyned not from Gods Law Vnto which resolution that wee may attaine let vs consider first that herein no new thing doth betide vs but that which all Gods Saints and seruants haue suffered at the hands of the wicked from time to time For thus Ismael derided Isaac and Gen. 21 9. as it is probable the promises of God made vnto him and all the faithfull in his seed Michol scoffed at the zeale of holy Dauid 2 Sam. 6. 16. when she saw him dancing before the Arke Thus the Israelites scorned Gods Prophets and messengers that spake vnto them in the Word 2. Chro. 36. 15 16. of the Lord And made themselues sport with Ezechiels Sermons Ezek 33. 32. as if he had beene some pleasant Musician Finally thus Sanballat Neh. 4. 1 4. and Tobiah derided Nehemiah and the Iewes when they set them seriously to doe the worke of the Lord. And the Iewes scoffed at the Act. 2. 13. Apostles when they spake with strange tongues the wonderfull workes of God as though they had beene drunke with new wine Yea our Sauiour Christ himselfe in whom all grauity and wisdome shined and in whose actions Might and Maiesty Grace and Goodnesse clearely appeared was notwithstanding no whit priuiledged and exempted from the derision and scornes of wicked worldlings For the Pharisees laughed at his diuine Sermons Herod and the souldiers in scorne clothe him in white and purple crowne him with thornes bow the knee before him and flowtingly salute him as King of the Iewes yea in his bitter passion which he suffering as innocent Luk. 23. 13. should haue drawne from all men euen teares of blood they sported themselues nodded
their heads and made themselues merry with his lamentable crie and pittifull complaint My God my God Matth. â—7 27. to 4â— Luk. 23. 31. Matth. 10. 24 25. why hast thou forsaken me Now if they haue done these things to a greene tree fruitfull in all grace and goodnesse what will they doe to a drie and barraine If they haue thus scoffed and derided our Lord and Master let vs not who are his poore and vnworthy seruants thinke much to be thus vsed If he haue suffred all these taunts and scornes for our sakes why should wee thinke it much to suffer with patience and ioy the like or greater if it were possible for his sake and the Gospels Yea if he haue meekely borne our sinnes and sorrowes and shed his precious blood and indured the heauie wrath of God due vnto vs that he might saue and deliuer vs out of the hands of all our enemies how vngratefull are we for all his loue if wee will not for his sake indure a taunt a spitefull scorne or reprochfull name but chuse rather to neglect the duties of his seruice and to runne with wicked worldlings vnto the same excesse of riot So oft therefore as the scoffes of prophane men discourage and dis-hearten vs in Christian duties let vs animate and strengthen our resolutions in them by looking with the eye of faith vpon our Sauiour Christ hanging naked vpon the Crosse and dying a shamefull death for our sinnes contemning this disgrace and swallowing vp this shame with the infinitenesse of his loue Let vs be content to accompany him in despising these despites that we may also accompany him in glory and happinesse according to that of the Apostle Let vs runne with patience the race which is set before Heb. 12. 2 3. vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despised the shame and is set downe at the right hand of the Throne of God For consider him that indured such contradiction of sinners against himselfe lest wee bee weary and faint in our minds §. Sect. 4 Of the necessity of Christian Apology and profession of the truth Secondly let vs consider that this Christian apology in the profession of the truth and practice of all holy and Christian duties is a matter of Luk. 9. 23. vrgent necessity which as neerly concerneth vs as the euerlasting saluation of our soules For they that will be Christs Disciples must take vp their crosse daily and follow him and bee contented for his sake and the Gospels to forsake kindred and friends houses lands and life it selfe if they be called thereunto Now how shall we with patience and constancy indure for Christs sake wounds and stabs if wee shrinke for words and scoffes How shall wee euer hope to suffer rackes and gibbets fire and sword for the profession of the truth and the practice of Christian duties if we be daunted with euery small disgrace and discouraged in them with reprochfull names and scornefull taunts Let vs thinke with our selues that if we cannot indure causelesse shame before men which is accompanyed with true glory how shall we be able to beare that euerlasting shame and confusion of face when as Christ shall be ashamed to acknowledge Math. 10. 33. Mark 8. 38. vs for his before his Father his holy Saints and blessed Angels because we haue been ashamed of him and his truth Now that wee may performe this duty which is so necessary with cheerfulnesse and delight and contemne the derisions and scornings of gracelesse men when they scoffe at vs for the performance of Christian duties blushing for shame that we should be thus ashamed let vs consider that when wee are most derided of the wicked world for the conscionable performance of any Christian duties we are then most approued of God and therefore when they seeke to daunt vs with their scoffes and to driue vs from our Christian hold with gibes and reproches let vs oppose this as a shield of strength against them saying vnto our soules My defence is Psal 7. 10. of God who saueth the vpright in heart Let vs comfort and cheere our selues with the peaceable testimony of a good conscience and our inward ioy in well-doing and with the applause of the holy Angels who looke vpon vs and the approbation and praise of all that feare God Let vs remember that they are pronounced blessed by our Sauiour who are Mat. 5. 10 11. Luk. 6. 22. thus abused for righteousnesse sake and that they shall raigne with him in his glory who haue suffered with him in these disgraces that then for Esa 61. 7. their shame they shall receiue double honour and for confusion they shall reioyce in their portion and euerlasting ioy shall be vnto them In which respect the Apostle Peter exhorteth vs to reioyce in as much as we are partakers of Christs 1. Pet. 4. 14. sufferings that when his glory shall be reuealed we may be glad also with exceeding ioy And therefore let no scoffes and scornes discourage vs but let vs with the Apostle approoue our selues in all things by honour and dishonour 2. Cor. 6. 8. euill report and good report and accompany our Sauiour Christ bearing his Heb. 13. 13 14. reproch that we may accompany him in glory for we haue heere no abiding City but we seeke one to come as the Apostle speaketh CAP. VII Of worldly persecutions and how we may be strengthened against them §. Sect. 1 Of the worlds cruelty in persecuting the godly WE haue shewed in the former Chapters what impediments the world and wicked men cast in the way to hinder our profession and practice of the true Religion which respect their iudgment and affections their words and outward gestures and now we are to intreat of those which respect their works and actions And these are their contumelious and malicious handling of them and the bitter persecutions which they raise against them that they may either hinder them wholly from proceeding in the course of Christianity or at least cause them to goe on with much discouragement and discomfort The which contumelies and persecutions are great and manifold as the pursuing of them with all malice and extremity from place to place apprehending them as malefactours haling them before their Iudgment seats false accusations vniust condemnations imprisonments and banishments fire and sword tortures punishments executed and inflicted in the most exquisite manner which wit and malice can deuise and impose And this malicious rage of wicked men the Prophet Esay in liuely manner expresseth The act of violence saith hee is in Esa 59. 6 7 8. their hands Their feet run to euill and they make haste to shead innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not and there is no iudgement in their goings Neither doth
the world vse such spite and spleene towards the most outragious offender that euer liued as it doth to the Saints and seruants of God for the truth sake For towards them oftentimes it quite blunteth the poynt and edge of humane lawes and commonly moderateth and mitigateth the extreme rigour of them in their punishments but against the faithfull it sharpeneth the poynt and edge where none is yea deuiseth new lawes when the old restraine their malice And whereas they content themselues with those punishments which the lawes determine against the most notorious and hainous offenders and when they are forced for the safety and preseruation of humane societies to execute them they doe it as the Law requireth and oftentimes with some pity and compassion contrariwise when they haue to doe with those who being Gods faithfull seruants haue made themselues liable to their lawes they sport themselues in their torments and out of meere malice to them for their Religion and piety they execute the Lawes with all sauage cruelty adding both by their words and actions many outrages ouer and aboue those punishments which the Law requireth as we see in the example of our Sauiour Christ and the theeues crucified with him For whereas they contented themselues with their simple death without any additaments of malice they could neuer satisfie their spitefull rage in vexing and tormenting our Sauior Christ but vsed him with all contumelious reproch spitting vpon and buffetting him scourging and crowning him with thornes scoffing and deriding him mocking and moing at him giuing vnto him when he thirsted gall and vineger and insulting ouer him in mirth and triumph when they saw the bitter anguish of his soule The which also is to be obserued in the examples of those punishments which haue been inflicted vpon most hainous malefactours as murtherers traytors paricides and vpon the innocent Martyrs of Iesus Christ if wee compare the one with the other Of which no other reason can be giuen but that the world loueth her owne and hateth those which belong vnto God affecting the persons of wicked men and setting themselues onely against their crimes not out of any loue towards God or simple hatred of their sinnes as being transgressions of his Lawes but out of selfe loue because their offences are against humane lawes which if they should not be preserued and maintained obserued and obeyed societies could not subsist nor the safety and welfare of their owne estates bee otherwise vpheld Whereas contrariwise it maligneth and hateth euen the very persons of the godly as being the members of Iesus Christ onely for their profession of Religion and practice of holy duties and in these respects can neuer sufficiently disgorge its malice against them §. Sect. 2 That it hath alwayes been the lot of the godly to bee persecuted in the world Now the meanes to remoue the former impediments are manifold The first is to consider that it hath alwayes from the beginning of the world been the lot of Gods children to be persecuted of the wicked in which regard it is vnto vs a notable and comfortable euidence that wee loue God and are beloued of him when the wicked world maligneth and pursueth vs with all rage and cruelty for righteousnesse sake For thus Cain persecuted Abel because his seruice was accepted of God Thus Pharaoh and the Egyptians raged against the Israelites when they did but make mention of going into the Wildernesse to offer sacrifice Thus the wicked Kings and more wicked Priests persecuted Gods true Prophets the Scribes and Pharises the Apostles of Iesus Christ the idolatrous Emperours the Christians of the Primitiue Church and the limmes of Antichrist the holy Martyrs because they professed Gods true Religion and brought forth the fruits of it in their holy practice More particularly Dauid often professeth that he was maligned by his wicked enemies without cause onely because he did that which was good and sought in all his courses to be approued of God And the Apostle Paul in many 2. Cor. 11. 23 24 c. words setteth downe the grieuous persecutions which hee often suffered at their hands who were enemies to Gods truth But as these holy Saints of God were not by all these persecutions discouraged in their course of godlinesse but the more boysterously the stormes of malicious rage blowed against them the more firmely and constantly they held the cloke of their Christian profession and holy practice according to that of Dauid Many are my persecutors and mine enemies yet doe I not decline from Psal 119. 157. thy testimonies so must we doe in this case following their good example if we would haue any comfortable assurance that God will thinke vs worthy to be ranked in this number And this argument taken from these examples our Sauiour vseth to arme his Disciples against this discouragement Reioyce saith he and be exceeding glad seeing your reward is great in Mat. 5. 12. heauen for so persecuted they the Prophets which were before you Yea our Sauiour Christ himselfe hath begun to vs that wee may not feare to pledge him and hath drunke the deepest draught in this bitter cup of worldly persecutions For what mischiefe could hell it selfe raise vp out of her infernall bowels what cruell rage and exquisite vexations and torments could malicious wit deuise which were not inflicted vpon this innocent Lambe the Lord our righteousnesse Now what can be a more effectuall reason to moue vs with all patience and cheerfulnesse to indure the greatest extremities for Christs sake then to remember what grieuous torments he hath suffered for vs who were strangers and enemies vnto God and the children of wrath as well as others For if our great and glorious Generall and Soueraigne King hath thus exposed himselfe to the extremest dangers and thrust himselfe into the thickest crowd of enemies where he hath receiued grisly and mortall wounds that hee might rescue and recouer vs who were taken captiue by them and set vs at liberty how valiantly should we fight his battels euen vnto blood against the enemies of our saluation especially considering that he looketh vpon vs incourageth vs to the fight supporteth and strengtheneth vs with his grace and holy Spirit defendeth and succoureth vs when we are ouer-matched raiseth vs vp when wee are foyled and holdeth in his hand the Crowne of victory being ready to set it vpon our heads when wee haue finished the fight And this argument our Sauiour vseth to incourage vs in all our sufferings and persecutions Remember saith he the word that I said vnto Joh. 15. 20. you The seruant is not greater then his Lord. If they haue persecuted mee they will also persecute you And so likewise the Apostle Peter For as much then 1. Pet. 4. 1. saith he as Christ hath suffered for vs in the flesh arme your selues likewise with the same mind for he that hath suffered in the flesh hath ceased from sin c. The which
our persecutions we may well suffer with greater patience and comfort if we consider that they are not punishments for our sinnes from all which Christ hath fully freed vs but the trials of our faith which being approued shall be crowned with euerlasting ioy and happinesse In which regard we haue cause greatly to reioyce as the Apostle Peter speaketh 1. Pet. 1. 6 7. though now for a season if need be we are in heauinesse through manifold tentations that the triall of our faith being much more precious then the gold that perisheth though it be tryed with fire might be found vnto praise and honour and glory at the appearing of Iesus Christ So the Apostle Iames My Iam. 1. 2 12. brethren count it all ioy when ye fall into diuers tentations of which hee afterwards rendreth this reason Because blessed is the man that indureth tentation for when he is tryed he shall receiue the Crowne of life which the Lord hath promised to them that loue him And indeed what a wonderfull priuiledge is this and what great cause doth it minister vnto vs of comfort and reioycing when we consider that the Lord hath vouchsafed vnto vs this great honour to suffer afflictions for his owne glory and the furthering and assuring of our saluation when as he might haue iustly inflicted them and farre greater vpon vs for our sinnes and to the burthen of our sufferings haue deseruedly added the vncomfortable waight of shame and infamie All which blessed priuiledges we shall lose and run into the contrary mischiefes and euen hellish condemnation if we shrinke from our profession and holy practice for feare of persecution and refuse to suffer for his sake who hath suffered so much for vs. For he that loueth his life shall Ioh. 12. 25. lose it and hee that hateth his life in this world shall keepe it vnto life eternall And againe If any man come to me saith our Sauiour and hate not his father Luk. 14. 26 27. and mother and wife and children and brethren and sisters and his owne life also namely when they come in comparison with Christ and when the loue of both cannot stand together hee cannot be my Disciple And whosoeuer doth not heare his crosse and come vnto me cannot be my Disciple §. Sect. 3 That our Sauiour hath foretold these persecutions Secondly let vs consider that our Sauiour Christ hath long agoe foretold that whosoeuer wil be his Disciples must suffer in this world troubles and persecutions and that those who will attaine vnto heauenly happinesse must trauaile vnto it by that afflicted way which himselfe and all his seruants haue gone before them If any man saith he will come after mee Luk. 9. 23 24 25 let him deny himselfe and take vp his Crosse daily and follow me For whosoeuer Mat. 16. 24 25. will saue his life shall lose it and whosoeuer will lose his life for my sake shall saue it Now what is a man aduantaged if he gaine the whole world and lose himselfe or be cast away So the Apostles first offered the Crosse vnto them who Act. 14. 22. would afterwards weare the Crowne and haue told vs before-hand that by many tribulations we must enter into the Kingdome of God And that whosoeuer 2. Tim. 3. 12. Luk. 14. 27 28 c. will liue godly in Christ Iesus shall suffer persecution And therefore our Sauiour Christ seriously aduiseth vs that before we take vpon vs the profession of Christianity we first sit downe and cast vp our accounts examining our selues whether we can be content to suffer with him that wee may afterwards raigne with him and to indure afflictions and persecutions in this world that wee may eternally triumph with him in glory and happinesse in the world to come Now what more faire dealing could be vsed then to tell vs before-hand what we must trust to and before hee entertaine vs into his seruice to acquaint vs thorowly with our worke which he requireth of vs before we can receiue our wages which wee expect from him If indeed hee had allured vs to serue him by promising that we should inioy pleasures riches and honours in the world and that for his sake wee should bee well accepted and fauoured of all men wee should haue had great cause of discouragement when wee should come so farre short of our hopes and finde nothing in the world but crosses and afflictions paines for pleasures pouerty for riches and for glory shame and disgrace for then seeing his promises faile in things that concerne this life we had cause to doubt of those that respect the life to come But now contrariwise seeing he hath foretold that we must in this world suffer troubles and persecutions and be hated of all men for his Name sake and that afterwards when by our patient suffering we haue approued our saith and loue towards him he will crowne these his graces in vs with ioy and happinesse in the life to come our afflictions and persecutions should not daunt and dismay vs yea rather wee should reioyce in them as the infallible signes of our future hopes for hauing found Christs Word verified in the first part of his predictions respecting our afflictions and persecutions we may vndoubtedly expect that we shall finde it also true in that part which concerneth our crowne of victory and heauenly ioyes which after our momentany sufferings we shall euerlastingly possesse according to the gracious promises which he hath made vnto vs. §. Sect. 4 That worldly persecutions cannot greatly hurt vs. Thirdly let vs incourage our selues against these persecutions because they cannot greatly hurt vs for first they are either light and easie if they be long and tedious or short and momentany if they be sharpe and grieuous For God hath graciously so composed and framed our natures that their frailty and weakenesse cannot hold out to beare any heauy burthens and hath made them mortall and of such short continuance that their afflictions and grieuances must needs be short and momentany Secondly the greatest persecutions which rage and malice can raise against vs can but reach vnto the body and onely extend to the time of this life but cannot at all hurt the soule nor hinder our happinesse in the life to come In which respect our Sauiour incourageth vs against these persecutions Feare not them which kill the body but are not able to kill the soule but Mat. 10. 28. rather feare him who is able to destroy both body and soule in hell Thirdly these persecutions cannot much hurt vs because our gracious God keepeth and preserueth vs so as we cannot faint and fall and pulleth out their sting so as they shall neuer be able to giue vnto vs any mortall wounds And therefore as the Apostle Peter exhorteth Let them that suffer according 1. Pet. 4. 19. to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
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
paines and care they take about their fraile and mortall bodies and for the preseruing of their flitting and fading health and strength and the prolonging of their vncertaine and momentany life What paines they take in tricking and trimming decking and adorning clothing and beautifying nourishing and feeding pampering and pleasing physicking and dyeting their corruptible carcases though they are assured that by all their care and cost they can but for a short time adiourne diseases and infirmities and for a small and vncertaine while procure a repriuall from approching death Finally consider that there is much more toyle and difficulty in the waies of vice and sinne then in the way of vertue and godlinesse although carnall loue so sweeteneth it to a corrupt appetite that it is either not discerned or not much abhorred For example what rackes and torments are in couetousnesse and ambition and what comfort and sweetnesse in contentation and submission of our estates to the will of God What pangs and pulls of an euill conscience accompany vice and sinne and what peace and quietnesse ioy and delight haue wee in the conscience of our innocency and well-doing Vnto what stormes and tempests doth pride expose vs from all which we are secured by lowlinesse and humility What vexation and griefe is there in malice enuie anger and desire of reuenge and what ioy and sweet delight to be found in brotherly loue reioycing in one anothers good peaceablenesse passing by and pardoning of offences and making friends of enemies by our kind vsage and sweet conuersation What trouble and discontent in discord contention and wrangling suits of Law and what sweetnesse and contentment in amity friendship mutuall agreement and euen in departing from some part of our right that we may thereby purchase Iewels of farre greater price peace and loue Finally what anxiety and vexation is there in carking care about worldly things and what ioy and pleasure in the life of faith whereby we securely rely vpon Gods promises and prouidence and goe boldly vnto him as vnto our gracious Father when we are in any want with confidence that it shall be supplyed in that manner and measure as will best stand with his glory and our owne good In all which respects and innumerable others as wicked worldlings after all their labours about worldly vanities and the vaine and vnfruitfull works of darkenesse haue iust cause to complaine with those in the Booke of Wisedome Wee haue wearied our selues in the way of wickednesse and destruction yea wee Wisd 5. 7 8. haue gone thorow desarts where there lay no way but as for the way of the Lord we haue not knowne it what hath pride profited vs or what good hath riches with our vaunting brought vs All these things are passed away as a shaddow and as a Poast that hasted by So on the other side the faithfull who haue spent their time and strength in the duties of a godly life haue iust cause to comfort themselues in their happy choyce when leauing the world and the pleasures of sinne and imbracing the loue and feare of God they haue deuoted themselues wholly to Gods seruice seeing they may with Augustine reioyce in God and praise him saying Let my heart praise thee and let my tongue and all my bones say O Lord who is like vnto thee c Confess l. 9. c. 1. How sweet and pleasant is it now become to want the sweetnesse of worldly vanities That which I feared to lose what ioy is it to haue lost For thou O most true and supreme sweetnesse didst cast them out of me thou didst cast them out and didst enter in their stead who art sweeter then pleasure but not to flesh and blood cleerer and brighter then all light but to the inner man onely and then all honour much more high and honourable but not to those who are exalted in themselues Now was my mind free from the biting and eating cares of ambition couetousnesse voluptuousnesse and from scratching the itching scab of lust and did freely talke with thee my beauty riches saluation and my Lord and God And after a painefull warfare they may with the Apostle make that comfortable conclusion when death approcheth I haue fought a good fight I haue finished 2. Tim. 4. 8. my course I haue kept the faith Hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto me at that day And therefore let not those seeming difficulties any longer discourage vs from resoluing to serue God in the duties of a godly life seeing thereby we shun and escape much greater difficulties in the wayes of sin then we shall euer find in the way of a Christian and holy conuersation CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerefull and pleasant sweet and delightfull §. Sect. 1 That though a godly life were sad and sorrowfull yet this should not discourage from it A Third obiection which the flesh maketh against a godly life to discourage and hinder vs from entring into or proceeding in it is that it is harsh and vnpleasant mopish and melancholike depriuing vs of all ioy and delight which is the very life of our life and which being taken from vs it becommeth irkesome and tedious The which obiection of the flesh the deuill and the world labour all they may with their vtmost policy and skill to confirme and strengthen and knowing that men naturally are affected with nothing more then with pleasure and ioy and doe shunne aboue all things sorrow and sadnesse they vse all their Art to blinde and delude vs by offering to our view all the pleasures of carnall and corrupt courses and hiding from vs the griefes and mischiefes which alwayes attend vpon them and like a bitter tang or lothsome after-taste doe vtterly spoile these sinfull and fleshly delicacies And contrariwise they offer to our consideration all the sorrow and smart losses and worldly inconueniences which they must vndergoe who resolue to please God in the strict and constant performance of the duties belonging to a godly life concealing in the meane while the manifold comforts which doe accompany them and the inestimable ioyes and euerlasting happinesse vnto which they attaine that continue in them vnto the end For the answering of which obiection wee are first to know that though there were as much sadnesse and as little ioy for the present time in the godly life as is pretended by our spirituall enemies yet this should not discourage vs from chusing and imbracing it seeing both the pleasures and paines solace and sorrowes of this life are but short and momentany whereas both the ioyes and griefes which shall immediately succeed them are endlesse and euerlasting In which regard wee are to account that mirth miserable which ends in perpetuall mourning and that sorrow and sadnesse sweet and comfortable which is attended with eternall and
of that fulnesse of ioy and of those eternall pleasures Psal 16. 11. Pro. 28. 12. which are at Gods right hand for euermore So that when righteous men reioyce there is great glory as the Wise man speaketh seeing their ioy farre exceedeth the ioy of them who reioyce in their corne and wine as being not onely much more excellent both in respect of Psal 4. 7. the nature and obiect but also an earnest-penny of a greater bargaine the first beginnings and prime taste of those full riuers of diuine pleasures whereof they shall drinke their fill in Gods Kingdome and the first fruits of that heauenly and happie haruest of ioy which is reserued for them in the life to come And therefore no maruaile seeing this spirituall ioy is aboue all others most excellent that Dauid when hauing wounded his conscience with grieuous sinnes hee was depriued of the sense and feeling of it for a time did so earnestly desire to haue it againe restored Restore vnto mee Psal 36. 8. Psal 51. 12. the ioy of thy saluation and vphold mee with thy free Spirit Seeing herein hee had much more contentment sound comfort and delight then in all the earthly pleasures which a Kingdome could yeeld vnto him For they all were but slight and childish this solid and substantiall they vaine and worthlesse this excellent and of incomparable value they short and fickle momentany and mutable this durable and permanent And this is the second reason to commend vnto vs this spirituall Ioy in that it is not like worldly ioyes onely by fits and flashes but settled and constant in all estates and conditions as well in aduersity and affliction as in prosperity and all earthly aboundance For if our hearts bee once replenished with this Ioy no man shall bee able to take it from vs and being of a spirituall Rom. 5. 3. Iohn 16. 22. and diuine nature no earthly thing can quell or quench it No prison can locke it from vs no banishment can diuide and seuer vs no losses and crosses confiscations of goods Rackes or Gibbets fire or sword can take it away and depriue vs of it For in all extremities wee haue an inward Comforter euen the Spirit of God dwelling in vs which filleth our hearts with ioy and turneth our mourning into mirth and gladnesse and as our afflictions Iohn 16. 7. 2. Cor. 1. 5. doe abound so also he causeth our consolations to abound much more Wee liue the life of faith and not of sense which looketh not so much vpon things present as vnto our future hopes and certaineties and hereby wee apply vnto vs Gods Word and gracious promises which supplyeth comfort sufficient to support vs in all our sorrowes For it assureth vs that those are blessed which mourne now because they shall bee comforted and which weepe now for they shall laugh Math. 5. 4. Luke ◠21. That all things euen afflictions themselues shal worke together for the best and our momentany and light suffrings shall cause vnto vs a farre most excellent Rom. 8 28. 2 Cor. 4. 17. Act. 14. 22. 2. Tim. 2. 12. and eternall waight of glory that by these many tribulations wee shall enter into the Kingdome of heauen and if we suffer with Christ wee shall also raigne with him And this was that Word of God applyed by faith which was Dauids comfort in his afflictions without which hee should haue perished Psal 119. 50 92 This was it which made the Church of Macedonia in a great triall 2 Cor. 8. 2. of affliction and in their deepe pouerty to haue withall abundance of ioy This made the godly Hebrewes to take ioyfully the spoyling of their goods knowing Heb. 10. 34. that they had in heauen a better and induring substance Finally by this the Apostle himselfe was filled with comfort and exceeding ioyfull in all his 2. Cor. 7. 8. tribulations But contrariwise the carnall ioy of worldlings in the pleasures of sinne is fickle and false mutable and momentany like the short blaze and crackling of thornes vnder a pot or laughter in a fit of phrensie Eccl. 7. 6. or of a man tickled which laugheth in the face and countenance when he is grieued at the heart because in the middest of their mirth they haue many a cold qualme and checke of conscience being not able to forget that after all their youthfull reioycing they must come vnto Iudgement Chap. 11. vers 9. The which euen in laughter maketh the heart sorrowfull because the end of Prou. 14. 13. their mirth is heauinesse and when they glory in outward appearance to haue 2. Cor. 5. 12. no ioy at all in the heart For who but fooles can reioyce in their full barnes and abundant prouisions that remembreth This night his soule shall be Luk. 12. 20. taken from him Who can haue any sound ioy and comfort in such pleasures and delights which within a while shall end in endlesse woe and misery according to that of our Sauiour Woe vnto you that laugh now for Luk 6. 25. ye shall mourne and weepe §. Sect. 6 That this spirituall ioy is proper to the godly and belongeth to no other Finally the faithfull who resolue and indeuour to serue and please God in the duties of a godly life haue propriety in this spirituall and Psal 33. 1. Psal 111. 8 15. heauenly ioy seeing it belongeth to them all and to them alone none other hauing any part and share in this high and holy priuiledge For first this ioy in the Scriptures is appropriated vnto them onely and no other So the Psalmist Reioyce in the Lord O ye righteous for praise is comely for the vpright And againe Light is sowne for the righteous and gladnesse for the vpright in heart The voyce of reioycing and saluation is in the Tabernacles of the righteous In which regard he desireth to see the good of Psal 106. 5. Gods chosen to reioyce in the gladnesse of his Nation that hee might glory with his inheritance And the Prophet Esay ioyneth these together Thou meetest Esa 64. 5. him that reioyceth and worketh righteousnesse Secondly the faithfull can only thus reioyce because all the causes of this spirituall ioy belong peculiarly vnto them alone For they onely are elected to saluation in which respect our Sauiour exhorteth his Disciples to reioyce in this because their names were written in the Booke of life They alone are the redeemed of Luk. 10. 20. the Lord who being freed out of the captiuity of all their spirituall enemies haue exceeding great and iust cause to reioyce in this gracious deliuerance And when by the glad tidings of the Gospell the Lord proclaimeth Esa 61. 1 2 3. liberty to captiues and the opening of the prison to them that are bound then doth hee also thereby comfort them that mourne giuing vnto them beauty for ashes and for mourning the oyle of ioy So the Prophet
For as the Wise man hath obserued Heauinesse in the heart of man maketh Pro. 12. 25. it stoope needing no other burthen to ouerwhelme it seeing it is pressed downe with its owne waight And againe A merry heart maketh a cheerfull Pro. 15. 13 15. countenance but by sorrow of the heart the spirit is broken All the dayes of the afflicted are euill but he that is of a merry heart hath a continuall feast And in another place A merry heart doth good like a medicine but a broken Prou. 17. 22. spirit dryeth the bones Now that they may shake off this sadnesse and raise their drooping hearts with spirituall ioy let them consider that sorrow and heauinesse in themselues are euill and the fruits of sinne and therefore are not simply acceptable vnto God who delighteth not in the griefe and vexation of his seruants but onely when they are sanctified moderate in their measure seasonable in their time placed vpon a right subiect which can be nothing else but sinne and punishment and directed to a right end Secondly that sanctified ioy is a fruit of the Spirit and pleasing vnto God as being a part of that seruice which hee requireth of vs in the first Table seeing this is one way of hauing God in our hearts when we reioyce in him besides that it is a meanes of all other parts of Gods worship which cannot be well performed without ioy and cheerfulnesse Thirdly let them consider that the Lord promiseth this ioy and gladnesse as a singular priuiledge and a speciall benefit vnto the faithfull and therefore that it is great folly to refuse it when hee offereth it Thus the Prophet saith that in the Church shall bee heard the voyce of ioy and the Ier. 33. 11. voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride the voyce of them that shall say Praise the Lord of hosts For the Lord is good and his mercy indureth for euer And our Sauiour hath promised that hee will Joh. 16. 22. giue vnto the faithfull such constant and permanent ioy as no man shall be able to take from thē Fourthly that the priuation of this ioy is threatned as a punishment for sinne Thou shalt not goe into the house of feasting to Jer. 16. 8. and 23. 10. sit with them to eate and drinke For thus saith the Lord of hosts the God of Israel Behold I will cause to cease out of this place in your eyes and in your dayes the voyce of mirth and the voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride And againe I will cause all her mirth to Hos 2. 11. cease her feast dayes her new Moones and Sabbaths and all her solemne feasts And therfore who can please himselfe in affecting sorrow and heauinesse which the Lord threateneth as a punishment of sinne Fifthly let them consider that as mourning is a preparation to faith and as it were a sorrowfull seed-time so ioy and reioycing is the effect and fruit the croppe and haruest of it whereby we may try it both in respect of the truth and also the degree of it for whereas there is no reioycing there is no faith little ioy weake faith and fulnesse of ioy fulnesse also of perswasion Neither is it possible that a man can haue assurance of Gods loue the remission of his sinnes and of that inestimable happinesse which is reserued in our heauenly inheritance but that his heart must needs bee filled with ioy and reioycing Although it cannot be denyed but that in the time of our first conuersion and humiliation and in the case of spirituall desertions when God hideth his face and seemeth to withdraw from vs the testimonies of his loue and fauour this ioy is so eclypsed that the warmth and comfort of it is hardly to bee discerned euen as faith it selfe from which it springeth is like a fire raked vnder the ashes and not to bee perceiued by sense and feeling Finally consider that this spirituall ioy maketh vs blessed as not onely being it selfe full of sweetnesse and comfort but also the first beginning and the very entrance into the eternall ioyes of Gods Kingdome wherewith our drooping hearts are so cheered and refreshed that all difficulties become easie all tediousnesse in Gods seruice is taken away and the time that is spent therein seemeth short and pleasant In which respect the Psalmist pronounceth that people blessed Psal 89. 15 16. that know the ioyfull sound because they shall walke cheerfully in the light of Gods countenance reioycing in his name all the day and being exalted in his righteousnesse And therefore let all those who desire to goe forward in the duties of a godly life with comfort and cheerefulnesse labour to haue their hearts replenished with this spirituall ioy and to scatter and dispell as much as in them lieth the foggy mists of sad melancholy and lumpish heauinesse which maketh vs either to stand still in the wayes of godlinesse for want of this ioyfull light or to goe forward in them slowly and with much discomfort and wearinesse And to this end let them labour earnestly to liue the life of faith which draweth from Christ all the cordials of comfort and to bee thereby more and more assured of the remission of their sinnes their reconciliation with God and of the eternall saluation of their soules which will lift vp their hearts with vnspeakeable ioy euen when they are most deiected with worldly afflictions and make them to goe on cheerefully in the duties of Gods seruice when they are fully ascertained of such liberall wages and such an inestimable recompence of heauenly rewards CAP. XVI Three other obiections of the flesh against a godly life propounded and answered §. Sect. 1 That a godly life taketh away no lawfull liberty but rather establisheth it THe fourth obiection which the flesh maketh against a godly life is that it taketh away all our liberty and so checketh and curbeth vs in all our thoughts words and workes within the strict limits of Gods Law that wee haue no freedome like other men to thinke speake or doe such things as are most pleasing vnto vs. To which I answere that it doth not depriue vs of any lawfull liberty but onely restraineth vs from lawlesse licentiousnesse and curbeth in the flesh that it may not run on in exorbitant courses and glut it selfe with sinfull pleasures which alwayes end in griefe and bitternesse Wherein it doth not take away any true liberty but rather freeth vs from the most miserable and grieuous bondage and basest seruitude Ioh. 8. 34. and thraldome vnto Satan sinne and our owne lusts Yea rather by leading of a godly life we are restored vnto that ancient and true liberty in which we were created euen the glorious liberty of the Sonnes of God resembling heerein our heauenly Father who though he be most free to doe whatsoeuer pleaseth him yet in respect of
bringeth low and lifteth vp Hee rayseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the Crowne of glory It is the blessing of the Lord that maketh rich and addeth Pro. 10. 22. no sorrow with it as the Wise man speaketh and it is his powerfull Word by which wee liue and not by bread onely as himselfe teacheth vs. Deut. 8. 3. Matth. 4. 4. And therefore let vs not thinke that by neglecting Gods seruice we shall thriue the better or that we shall haue the more liberall wages because we are slothfull in doing his worke and spend our whole time and strength about our owne §. Sect. 4 That if being poore we carefully serue God we may securely cast our selues vpon his gracious prouidence and expect him to be our reward Sixthly though wee be poore and haue nothing to sustaine vs and our charge but what wee earne with our dayly and painefull labour yet if wee doe not wholy addict our selues to the world but allot seasonable times to Gods worship and seruice we shall not be the neerer to want and penury yea rather laying aside all carking care wee may securely cast our selues with full affiance vpon his prouidence and promises and expect such a blessing vpon the labours of our hands performed in due place and time as that neither we nor those that belong vnto vs shal want food conuenient nor any other thing that is good For if the Lord be so gracious and bountiful that he prouideth for strangers who serue Satan and their own lusts how can we imagine that he will suffer those of his owne family who spare time from their necessary imployments that they may doe him faithfull seruice to want and pine for hunger If his prouidence extendeth to the Fowles Mat. 6. 26 28. of heauen and the beasts of the field to feed them without their care and if hee clotheth the Lillies of the field without their labour how will he not take greater care for vs that are his houshold seruants and adopted children who moderately vse our best studie and indeuour to serue his prouidence in prouiding things necessary but so in the meane time as that wee will by borrowing some time from the works of our callings rather indanger our selues to want then we will bee wanting vnto him in spirituall duties of his seruice Let vs then as the Apostle exhorteth bee carefull for nothing but resting vpon his Phil. 4. 6. care and prouidence with firme affiance let vs in all our necessities by prayer and supplication with thankesgiuing make our requests knowne vnto God For the Lord hath bound himselfe freely by many gracious promises that if casting off all carking care we trust in him and serue him in the duties of piety and righteousnesse hee will prouide for vs what wee stand in need of and will not suffer vs to want any thing that is good So the Psalmist Trust in the Lord and do good so shalt thou dwell in the land Psal 37. 3 5. Pro. 16. 3. Psal 34. 9 10. and verily thou shalt bee fed Commit thy way vnto the Lord trust also in him and hee shall bring it to passe O feare the Lord ye his Saints for there is no want to them that feare him The young Lyons doe lacke and suffer hunger but they that seeke the Lord shall not want any good things So the Wise man telleth vs that the Lord will not suffer the soule of the righteous to famish but hee Pro. 10. 3. casteth away the substance of the wicked The which Dauid saw confirmed in his owne experience hauing not obserued in all his time from his youth to old age that the righteous had beene at any time forsaken or Psal 37. 25. their seede begging their bread And thus the Apostle Peter exhorteth vs to cast all our care vpon the Lord for he careth for vs. The which promises 1. Pet. 5. 7. the Apostle to the Hebrewes layeth as a ground of his disswasion from couetousnesse and discontent Let your conuersation saith hee be without couetousnesse and be content with such things as ye haue for he hath said Heb. 13. 5. I will not leaue thee nor forsake thee Seuenthly if wee deuote our selues vnto Gods seruice loue as it beseemeth his children in holy obedience allotting time conuenient to religious duties the Lord himselfe will be our wages and exceeding great reward and he that is God all-sufficient Gen. 15. 1. Chap. 17. 1. Deus mihi sufficit etiamsi caetera cuncta ferat alius Gregor Nazian Cygn Carmin lib. Nimis auarus est cui Deus non sufficit in the absence of all earthly helpes and meanes will be our portion and inheritance which whoso inioy can want nothing And this argument the Lord vseth to incourage Abraham to serue him Feare not Abraham I am thy shield and thine exceeding great reward And againe I am the almighty or all-sufficient God walke before me and be thou vpright And therefore let vs say with one of the Ancients God alone sufficeth mee although who so will take all things else besides him for hee is too couetous whom God cannot satisfie Eightly if we be diligent in Gods seruice though wee haue not so much as others yet that little wee haue as before I shewed is much better then their great riches and reuenewes who neglect it According to that of the Wise man Better is a little with righteousnesse then great reuenewes without Pro. 16. 8. 28. 6. 15. 16 right Better is the poore that walketh in his vprightnesse then hee that is peruerse in his waies though he bee rich And Better is a little with the feare of the Lord then great treasures and trouble therewith For as the Psalmist saith The Lord knoweth the dayes of the vpright and their inheritance shall be for Psal 37. 18 19. euer they shall not bee ashamed in the euill time and in the dayes of famine they shall be satisfyed c. Againe that little which the righteous haue that feare and serue God is better then the abundance of the wicked who serue the world and their owne lusts because that godlinesse which is ioyned with it is the greatest gaine and in the lowest estate 1. Tim. 6. 6. bringeth contentation which is a Iewell of such value that it is aboue the purchase of all earthly riches and cannot bee bought with the price of a monarchy According to that of the Wise man The righteous eateth to the satisfying of his soule though his commons bee neuer so Pro. 13. 25. short but the belly of the wicked shall want euen when he sitteth at his full furnished table For when his appetite is satisfyed he is not satisfyed because he wanteth an appetite §. Sect. 5 That the obiection of pouerty is but a friuolous and false excuse Finally let all those
know who obiect their pouerty and their continuall labours to supply their wants as an excuse for their neglect of Gods seruice in the duties of a godly life that it is but a false and friuolous pretence whereby they palliat and colour their irreligious prophanenesse For they who will not serue God when they are poore would much lesse do it if they were rich They that will sue and seeke vnto God for helpe and succour when they are destitute of necessaries would much more neglect him if their storehouses were full and their tables furnished with all plenty They that will not call vpon Esa 26. 16. the Lord when they are in trouble nor powre forth a prayer vnto him when his chastizement is vpon him would much more forget him and neglect this dutie in their prosperity and security from danger And who seeth not by continuall experience that many who haue seemed diligent and deuout in the duties of Gods seruice in their poore and meane estate haue afterwards beene loose and lazie cold and negligent when the world hath smiled vpon them and their wealth and riches haue beene increased and multiplyed Neither in truth is pouerty and paines to supply our wants any hindrance to the daily and necessary duties of Gods seruice seeing if wee order our time aright and wisely dispose of our businesse both of them may well stand together For the Lord requireth not at our hands that wee should spend the greatest part of our time in religious exercises and neglect the duties of our callings but onely that wee allot some small time to holy duties and performe our honest labours in the rest therein yeelding obedience by performing these workes because hee hath required them And so farre is hee off from exacting of vs monkish idlenesse and vacancy from all labour vnder pretence that wee may wholly deuote our selues to religious exercises that hee expressely forbiddeth it and Prou. 6. 6. and 24. 30 31. Prou. 27. 23. Ephes 4. 28. 2. Thes 3. 10. strictly requireth painfull diligence in the duties of our callings and contrariwise condemneth sloth and negligence adiudging those who will not labour as vnworthy to eate and censuring them to bee worse then Infidels who by their diligence and care prouide not for their family But yet all 1. Tim. 5. 8. this inferreth no necessity of neglecting religious duties seeing there is no man so wholly taken vp with his labours that may not finde some spare time for the duties of Gods seruice seeing lesse is required hereunto then he who is most diligent spendeth in superfluous sleepe idel conferences and vpon other needlesse and vselesse occasions as wee shall more fully shew in answering the next obiection CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties §. Sect. 1 That earthly blessings are no hindrances vnto godlines but the immoderate loue of them WHen the mind and heart are indisposed to Gods seruice and auerse to religious exercises the flesh will neuer want excuses to put them off and withdraw vs from them neither is there any estate and condition which will not minister distractions and discouragements For if wee be poore it will suggest that all our time is little enough though it be wholly spent in our labours that thereby we may earne and furnish our selues with things necessary for our maintenance if we haue sufficiency and plenty of all temporall blessings they will steale our hearts from God and so wholly fixe them vpon earthly things that they will finde little or no leisure for spirituall exercises And now they haue so many things to looke vnto the care of so many businesses lying vpon them so many and waighty imployments for the well managing of their worldly estates if they will not suffer all to goe to losse and the blessings of God to perish through their negligence that they cannot like others who haue little to doe spend much of their time in religious exercises as prayer reading and hearing the Word meditation and such like Neither doe they thinke it necessary that they should so doe seeing God will excuse if not approoue and commend them if they follow diligently the duties of their callings And this carnall disposition in worldly men our Sauiour taxeth in the Parable of those vnworthy ghests who being inuited vnto the Marriage Math. 22. 2. of the Kings Sonne pretend diuers excuses all which are borrowed from their worldly imployments One had bought a piece of ground and must Luk. 14. 18 19. needs goe and see it another had bought a yoke of Oxen and must needs goe to prooue them another had married a wife and could not come Yea euen Martha her selfe though otherwise a vertuous and religious Luk. 10. 42. woman being incumbred with worldly imployments thought her neglect of hearing Christ excused and her sister Mary worthy blame because she did not ioyne with her For the answering of which obiection let vs first know that Gods temporall blessings which hee hath bestowed vpon vs are not in themselues any causes to hinder vs from the duties of Gods seruice but our immoderate loue of them which makes vs forget and neglect the Authour of our good and to minde and affect the gifts more then the giuer For otherwise the greatnesse of our meanes and possessions would not through multitude of imployments bee distractions to hinder vs from seruing God but rather effectuall motiues to perswade vs vnto it which also being rightly and wisely managed would affoord vs better leisure for religious duties seeing we are well prouided for though we take but moderate care and but ordinary paines in the workes of our callings It is not our necessary busines and imployments which so wholly take vs vp that we haue no time to spare for Gods seruice but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs that by excessiue care and labour our state being managed to the greatest aduantage wee may become suddenly rich It is not the comforts of this life which hinder vs in the spirituall race but the sinne and worldly concupiscence that doth so Heb. 12. 1. easily beset vs which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things if wee would not haue them to be hindrances in spirituall exercises For if wee doe not immoderately affect them we shall take little pleasure so to cumber and ouertoyle our selues in our worldly imployments about them that we can finde no time for religious duties Let vs not inordinately loue the world and worldly things if we would haue the loue of the Father to 1. Ioh. 2. 15. Math. 6 24. abide in vs nor deuote our selues to the seruice of the earthly Mammon if we would haue any time to spare for Gods seruice Let vs cease from our
godlinesse aboue fine gold seeing it is more precious then rubies and all things that we can desire are not to be compared vnto it So the Lord by Ieremie reckoneth all worldly things in comparison of this as chaffe to wheate Ier. 23. 28. And the Apostle esteemeth those things that were greatest gaine vnto him no better then dung yea then losse for the excellency of the knowledge of Phil. 3. 7 8. Joh. 6. 27. Iesus Christ And therefore let vs not labour so much for the meate that perisheth as to neglect for it the meate which endureth to eternall life as our Sauiour Mar. 8. 36. exhorteth vs for what will it profit vs to gaine the whole world and to Mat. 6. 19 20. lose our owne soules To get earthly treasures and riches which the rust will fret and the moth eate and to lose those heauenly and euerlasting treasures which are not subiect to any casualties To compasse by our care and labour Diues his dainty fare and costly clothing and by neglecting the seruice of God and the meanes of our saluation to be cast with him into hell where is weeping and gnashing of teeth For there as one saith Illi vtique omnes plangent illi lugebunt qui ita se curis vitae praesentis inuoluunt vt obliuiscantur futuram c. Hyer ad Celant they shall waile and lament who haue so infolded themselues with the cares of this life present as that they could find no leasure to thinke of the life to come whom the comming of the Lord shall take at vnawares oppressed with the sleepe of ignorance and carnall security §. Sect. 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours Secondly let all such know that neglect the duties of Gods seruice vnder the pretence of their great and waighty imployments that they cannot in so doing reasonably expect any good successe of their toylesome Pro. 10. 22. Deut. 8. 18. labours or that they will answere their hopes in the getting and preseruing of that wealth which they so much loue and long after for it is not their most carefull and painefull indeuours but Gods blessing onely that maketh rich It is he alone that giueth them power to get wealth And how can they expect this blessing from God vpon their labours when as they can finde no leasure to craue it at his hands how can they thinke that he will notwithstanding all their paines prosper their worldly estates vnlesse it bee for a further and more fearefull Iudgement when as they haue no care to serue and please him Yea why may they not iustly feare that he will blow vpon their wealth and cause it to vanish like smoake and Hag. 1. 9. euen to melt like butter in the Sunne or cause that riches which is thus wickedly gotten by neglecting all duties of Gods seruice to bee as wickedly spent by their heires and successours seruing vnto them as inducements and helpes to further them in all riotous and luxurious courses to their ruine and destruction as the getting of them hath beene the cause and occasion of many fearefull sinnes and of the vtter neglect of all religious duties that so both they and their heires though they runne contrary wayes may yet meete together in hell and condemnation Let them also know that if before they goe about the workes of their callings they would renew their Couenant with God by renewing their faith and repentance and so being reconciled vndertake their imployments with peaceable minds and good consciences if they would first call vpon the Lord for his blessing vpon their labours and resigne themselues and all their affaires to the gracious guidance of his good prouidence If they would propound his glory as the mayne end of all their labour and as they liue the life of faith so also they would labour in the strength thereof resting vpon Gods gracious promises and wayting for a blessing vpon all their affaires if they would sanctifie their 1. Tim 4. 5. workes by the Word and Prayer vvithout which euen those things which are in their owne nature pure and honest become impure and 1. Cor. 10. 31. prophane to the irreligious and vnbeleeuers and desire the assistance of his holy Spirit for the directing of all their labours to a right end Finally if they would by all these religious exercises sharpen their tooles before they goe to worke they should not heereby finde their labours put backe and hindered but profitably aduanced and better atchieued then if they vndertake them being blunt and dull seeing by the sharpenesse of the instruments they shall soone redeeme the time which is spent in whetting them Neither would this hinder our Christian thrift nor our godly and lawfull gaines but much further and increase them and repaire all wee lose by that time which wee spend in Gods seruice with much aduantage through his powerfull blessing vpon our labours from which Fountaine alone all lawfull prosperity springeth and floweth Whereas contrarywise if neglecting these religious duties of Gods seruice wee rest vpon our owne paines and prouidence and as the Prophet speaketh sacrifice vnto our owne nettes either God will curse and Hab. 1. 16. crosse our labours and frustrate all our hopes or if wee thriue by them in our worldly estates all that wee get by this meanes shall bee but like Naboths Vineyard to Ahab which rooted out both him and all his posterity like the Israelites Quayles which came out of their nostrels like Iudas his sop with which the deuill entred or like cold water giuen to gratifie those who are sicke of a burning feauer seeing it but inflameth the heate of their carnall concupiscence and prepareth matter for their euerlasting burning in the vnquenchable flames of hell fire §. Sect. 5 That the duties of our particular callings must giue place to the generall calling of Christianity Thirdly let them know that the duties of our particular callings must giue place to the generall calling of Christianity when as both of them as they ordinarily may will not stand together For by these duties we draw neere vnto God and haue communion with him and no calling must call vs from God or withdraw vs from this blessed fellowship They are the spirituall repast of our soules by which they get spirituall strength and liue the life of faith and therefore if wee so highly prize the health and life of our bodies that wee thinke no businesse so important that should make vs neglect the meanes of preseruing them as eating drinking resting sleeping and such like why should wee imagine any to bee so waighty and necessary as that for the following of it wee should neglect the health and welfare of our precious soules Let vs consider that our callings were made for vs and not we for our callings for our good and benefit and not for our hurt and ruine for the glorifying of
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
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
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
in faultinesse As if the Cutpurse should thinke himselfe safe and secure from danger of Law because there are other greater Theeues that breake Houses and rob by the high Way or the common Whore-master should thinke himselfe in no danger of Gods or Mans Lawes because there are others that liue in Incest and filthy Sodomie or the Man-slayer should flatter himselfe with a secure hope of escaping at the day of Assize because there are some in the Iayle that haue committed parricide §. 11 The eleuenth cause is the misse-applying of the promises of the Gospell The eleuenth cause of carnall Securitie is the misse-applying of the promises of the Gospell vnto those who haue no part or interest in them For when as there is no promise so generall and indefinite which is not limitted and restrayned to the condition of the Couenant of Grace Faith in Christ bringing forth the fruits of vnfayned repentance yet wicked men resoluing to goe on in the course of sinne no sooner heare the Promises of Gods mercy the pardon of their sinnes and eternall life and saluation for the righteousnesse and obedience of Iesus Christ which haue alwayes the former condition expressed or vnderstood but presently with great confidence or rather presumption they lay hold of the Promises but haue no care at all of performing the Condition Thus when the Lord saith As truely as I liue I will not the death of a sinner that they make vse of for the Ezech. 33. 41. nourishing of their carnall securitie neuer regarding what followeth but that he repent and liue So when Christ saith that he came not to Matth. 9. 13. call the Righteous but Sinners with that they comfort themselues in their sinfull courses but obserue not to what he calleth them namely to repentance before they can haue any part with him in glorie And when they heare the Apostles speech that God will haue all men to bee 1. Tim. 2. 4. saued they make a bolster of it whereon they sleepe securely in their sinnes but leaue out the following condition which would helpe to keepe them waking namely that hee will haue all whom hee would haue saued come first to the sauing knowledge of his Truth which is 1. Ioh. 2 3 4. neuer seuered from the fruits of obedience And thus these Spiders out of the fragrant flowers of Gods promises sucke most deadly poyson and make no other vse of the sweet tunes of the Gospell but to bring and continue them in the deepe sleepe of carnall securitie the which serue vnto the faithfull as effectuall meanes and motiues to make them leaue their sinnes and turne vnto the Lord by vnfayned repentance §. 12 The last cause is a flattering Ministerie The last cause of this carnall securitie is a soothing and flattering ministerie and when those who are sent as Gods Ambassadors to denounce his Iudgements against impenitent sinners either for feare or fauour for hope of gayne or auoyding of displeasure doe their message vnfaithfully proclayming peace to them against whom God hath denounced warre and applying vnto them the gracious promises of the Gospell to whom nothing belongeth but the terrible threatnings of the Law Of such Prophets the Lord often complayneth They say still saith he vnto them that despise mee The Lord hath said Ier. 23. 17. yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you And againe They haue healed the hurt of the Daughter of my People slightly Ier. 6. 14. saying Peace peace when there is no peace Of such the Prophet Ezechiel speaketh thus from the Lord. They haue seduced my people Ezech. 13. 10. saying Peace and there was no peace and one built vp a Wall and loe others dawbed it with vntempered morter If the pride of great Ones will display it selfe in its colours and in wearing garments of strange and euen vnnaturall fashions they incourage them in it because these things being of an indifferent nature are left to their free choise and there is no difference to be made betweene Yellow and Blew French and English Yea if they will so haue it whether being Men or Women they disguise themselues in the habite of the contrarie Sexe If being their Benefactors they liue vpon vsurie that they may be more bountifull towards them in their mind and more able in their purse they soothe them in this sinne by telling them that whatsoeuer is spoken of it in the Scriptures to shew how haynous it is in Gods sight is to be vnderstood onely of byting vsurie and of that which is exacted of those who are miserably poore If they haue a mind to inrich themselues with bribes they secure them in their course as being a matter full of equitie that those who doe good vnto others should againe receiue from them answerable gratuities If Naboths Vineyard so please them that by right or wrong they will wring him out of it they hold them excused if they desire it on a price and if oppression and blood follow vpon his denyall not they but poore Naboth is to be blamed who would bee so wilfull and churlish as to denie men of their greatnesse and worth a thing so conuenient and necessary for them And thus doe they as the Prophet speaketh put cushions vnder Ezech. 13. 18 19. their elbowes that they may sinne at their ease and pollute Gods Name among the People for handfulls of Barley and peeces of Bread to slay the soules that should not dye and to saue the soules aliue that should not liue by lying vnto them who will giue them the hearing Yea with this false and flattering Doctrine many ioyne their wicked example bearing them company who are vnder their charge in all their sinfull courses yea rather as Captaines and Precedents they goe before them and leade them the way The which when it hapneth O would it did not happen too often it giueth double strength to mens carnall securitie there being few that feare to follow their Guides or to goe as farre as they in the fruition of their sinfull pleasures or profits who are by their Calling and Profession bound to restrayne themselues and others from all that is euill and sinfull But contrariwise tread securely in those Pathes which they see their Teachers tread before them supposing that if there were any great danger in walking these wicked wayes they who farre exceed them in learning and knowledge would not with the hazard of their owne soules so ordinarily trauaile in them CHAP. IIII. Of the diuers kinds of carnall Securitie §. 1 Of naturall securitie which is in all men HAuing spoken of the causes of carnall Securitie it now followeth that we shew the kinds thereof And first it may bee distinguished by the diuers degrees of it In which respect carnall securitie is either naturall or affected and voluntarie Naturall is that which euery one bringeth into
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
to keepe vs from any danger and defend vs against tentations our frailety to fall into sinne and inabilitie to any good actions our pronenesse to fall into perils and want of power to recouer out of them our vnworthinesse of Gods least fauour and worthinesse of his greatest Iudgements this would make vs to shake off all securitie and to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2. 12 13. because of our selues wee are able to doe nothing but it is Phil. 3. 12 13 14. God onely which worketh in vs both to will and to doe of his good pleasure This would keepe vs from being secure as though we were possessed of all we desire and were alreadie perfect and make vs with the Apostle to forget those things which are behind and to reach forth vnto those Heb. 4. 1. things which are before and with all our care and endeauour to presse toward the marke for the price of the high calling of God in Christ Iesus lest hauing the promise of the garland of blessednesse through our sloth and securitie wee come short of it as the Apostle speaketh §. 4 That it is a notable meanes to weaken self-confidence if wee consider the strength of our spirituall enemies But much more effectuall would it be for the shaking off this carnall securitie if wee would weaken our selfe-confidence by our often consideration not onely of our frailetie and weakenesse which make vs prone to fall in the least trials and tentations but also of our many and mightie politique and most malitious enemies who incessantly assault vs and will easily get the victorie if the Lord for a iust punishment of our selfe-confidence leaue vs to our selues or if wee securely neglect to stand vpon our guard to fight against that in the power of Gods might and to keepe the Christian armour still buckled vnto vs. For wee can bee no more readie to giue them aduantage then they to take it and to make the most spitefull vse of it for our ouerthrow we can be no more feeble to stand then they strong and malitious to cast vs downe and to tread vs vnder foot when they haue gotten vs at their cruell mercie Yea let vs consider this humane frailetie not onely in our selues and the strength and malice of our enemies in their assaults against vs but in those who haue gone before vs who haue farre exceeded vs in grace and spirituall strength and yet haue beene fearefully foyled by giuing them aduantage through their securitie as of Noah Lot Dauid Peter and many others And so may we easily conclude that wee who are weake and fresh-water Souldiers haue little reason to be secure when the Lords greatest Worthies haue through the might and malice of their enemies and their owne heedlessenesse receiued such foiles and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions when such tall Cedars could not stand before them Whereby wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips but also distrusting in our owne strength we shall rest with full affiance vpon Gods gracious power and promises who is alone sufficient to preserue vs in these dangers Finally adde to the power and malice the diligence and watchfulnesse of our spirituall enemies for Sathan as hee confesseth exerciseth himselfe in compassing the earth to and fro that he may spie out his Iob 1. 7. best opportunities to doe vs mischiefe And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument because our aduersarie 1. Pet. 5. 8. the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure And therefore if this great Fowler still watcheth to catch vs in the nets of destruction much more should wee watch for our preseruation that we may escape them if hee layeth snares and grinnes to entrappe vs in euery place at home and abroad in our beds and at our tables in our recreations and the labours of our callings yea in our most holy exercises hearing reading praying what place is there for securitie if we haue any desire to escape them and to be kept from falling into ruine If this great thiefe watch to breake Math. 24. 43. in into the houses of our hearts and to rob vs of the treasures of spirituall grace and lead vs captiue vnto sinne O why should wee giue place to securitie in the middest of these desperate dangers and not rather stand vpon our watch that we may preuent them yea seeing wee are apt to slumber and sleepe why should wee trust to our owne watchfulnesse and not rather put our whole affiance in the great Watchman of Israel desiring him continually to watch ouer vs and when we are readie to slumber in securitie to awaken vs out of it by his Word and Spirit lest wee sleepe the sleepe of death and become a prey to our spirituall enemies §. 5 The third remedie is to vse well our prosperitie The fourth meanes is that we abuse not our prosperitie to the nourishing of our securitie nor suffer our selues to be abused by it but if God send it that we make such holy and right vse of it as that it may encrease in vs the true feare of God and make vs more diligent and spiritually watchfull vnto all religious and honest duties And to this end let vs not suffer our iudgements to be blinded with a false conceit that it is an infallible signe of Gods loue and that therefore because we enioy it we are highly in his fauour and consequently out of the gun-shot of any either present or future danger so as wee may be secure and seare nothing For these worldly things are but of an indifferent nature in respect of their vse good or euill as they are well or ill vsed and no sure testimonies of Gods loue seeing these outward things happen alike to all as the Wise-man speaketh Yea in regard Ecele 9. 1 2. that by reason of our corruption they are seldome well vsed but contrariwise abused to sinne forgetfulnesse of God pride ambition couetousnesse and many other vices therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men as Turkes Infidels and carnall Christians that surfetting of their plentie as the Psalmist speaketh their Table may become a snare and giueth them to his best and dearest children with a sparing hand or if liberally yet hee seasoneth and tempereth them with many crosses and afflictions that their hearts may not be too much set vpon them Which being rightly considered our prosperitie will not nourish securitie but rather feare lest we should be in the greatest and worst number Secondly let not our hearts trust in these earthly things wisedome strength riches friends or any other thing wherein men place their worldly happinesse and so bee secure as though they could free vs from all danger for these earthly things are
weake and vaine vnable to helpe vs in time of trouble and momentany and mutable readie to forsake and leaue vs when we most relye vpon them or though they could do vs some pleasure in being meanes of our freedom from small perils yet they will nothing profit vs if we liue securely in our sinnes for the appeasing of Gods wrath or satisfying his iustice they will doe vs no good when wee shall most need it namely at the day of death or the day of Iudgement Lastly let vs consider that these worldly benefits are not absolutely bestowed on vs to doe with them what we list but are the Lords Talents entrusted vnto vs as his Stewards to be employed for our Masters aduantage and good of our Fellow-seruants So that the more wee haue receiued the more wee are indebted and the greater account we haue to make at the day of Iudgement and to sustaine the greater condemnation if we haue wasted our Masters goods and so come short in our reckonings In which respect our great prosperitie should not nourish in vs pride and securitie but rather humilitie and feare care and watchfulnesse that wee may so take the present comforts of these worldly blessings as that they may not hinder but rather further vs to the euerlasting fruition of heauenly happinesse §. 6 The fift remedie is to shun customable sinning The fift meanes to auoide carnall securitie is to shunne customable sinne and howsoeuer through infirmitie wee sometime flippe into it yet let vs take heed we doe not choose it for our common way and by much vse and often acting of it make it as familiar as if it were our ordinarie Trade and Occupation For custome of sinning doth take Omne peccatum vile est consuetudine fit homini quasi nullum Aug. in aduent Dom. ser 4. c. 10. away all sense of sinne and whereas at the first it seemed notorious and hainous and therefore affrighted the conscience with guilt and horrour after that men haue often committed it it seemeth little or nothing and therefore they continue in it without feare So those that are often flesht in blould and crueltie make no more account of killing a man then of killing a beast those that inure their tongues to oathes and blasphemies vent them as securely and without feare as yea and nay they that haue often stollen their neighbours goods could as securely continue their theft as other men their Trades and Occupations were they not endangered hereby to humane lawes And in a word sinners of all kinds by much custome in sinning doe make this deadly Serpent so tame that they dare without feare put it into their bosomes And by iniuring themselues to drinke of this mortall poison by degrees they make it so familiar to their stomackes that they are not sensible of any hurt it doth them Yea by much acquaintance sinne which at first terrified the conscience like an enemie becommeth their play-fellow and they account it but a recreation of their youth and euen a sport to doe euill herein like through their impietie vnto little children in their simplicitie who securely play at the Cockatrice hole as the Prophet speaketh to another purpose Esa 11. 8. In which regard let vs carefully take heed that wee be not hardned Heb. 3. 13. with the deceitfulnesse of sinne which though it bee a malitious enemie by much conuersing with vs will so insinuate that wee shall securely entertaine it as a welcome Guest Let vs in respect of our great frailtie take occasion by our former falls to become more carefull and fearefull that we doe not fall againe auoiding all meanes of sinne which draw and entice vs to it or if we be ouertaken let vs not lye in it still lest we fall into this sleepe of securitie but let vs rise out of it presently by renewed repentance And as soone as wee feele our selfe stung with this poisonous Viper let vs without delay applie the antidotes and remedies which are fit to cure the wound for else this poison will disperse it into all the parts of our heart and soule and so bring vs into this deadly sleepe of carnall securitie in which we shall perish without sense or feeling §. 7 The sixt remedie is to make precious account of Gods grace and forbearance The sixt meanes is that we make precious account of Gods grace and forbearance his patience and long suffering and labour to haue our hearts so affected with them as that they may bee wrought to Gods loue and feare whereby we shall be made carefull and watchfull that we doe not displease this gratious and good God who so loueth vs and whom we so loue or if through frailtie wee haue incurred his displeasure that we doe with vnwearied diligence seeke his face and fauour by renewing our repentance For we may be assured that wee shall not lose our labour seeing he is so patient and slow to wrath that he will receiue vs to grace if we turne vnto him And contrariwise let vs take heed of abusing this patience and long-suffering of God by taking occasion and incouragement thereby to continue impenitently in our sinnes seeing hereby wee shall become so secure and hardhearted in our sinfull courses that whereas before we refused or Rom. 2. 4 5. delayed to repent now repentance will refuse vs so as either it will neuer come into our thoughts or else not be able to pierce into our hearts they will be so hardned through Gods righteous Iudgement for our grosse abuse of his grace and goodnesse §. 8 The seuenth remedie is to shunne presumption The seuenth meanes is carefully to take heed that we doe not presumptuously abuse Gods mercies as an occasion and encouragement Psal 130. 4. vnto sinne but contrariwise feare and reuerence him the more by how much we find him more louing and gratious according to that of the Psalmist There is forgiuenesse with thee that thou mayest bee feared For there is nothing more that doth beget and nourish this carnall securitie as the miserable experience of former Ages and our owne times doth lamentably prooue then this conceit that God is so mercifull that he will pardon all our sinnes whensoeuer we turne from them by repentance although it bee euen at the houre of our death And consequently nothing would more weaken and cause it to languish then if we plucke this weapon from it and turne the edge and point of it against it selfe taking occasion thereby the more to loue God who is so gratious and out of this loue the more to feare his displeasure To which end let vs alwaies consider that the Lord is no lesse infinite in iustice then in mercie and that he is as readie to glorifie himselfe in manifesting the one by punishing of presumptuous and impenitent sinners as the other in sparing and forgiuing those that turne vnto him by vnfained repentance That those whom he cannot allure and draw vnto him with
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to
warned to shake off securitie and to enioy our present prosperitie with temperance and sobrietie §. 7 The seuenth remedie is to meditate on the tentations and sufferings of Christ The seuenth meanes is to remember and meditate often on the tentations afflictions and sufferings of Christ For what place is there for carnall securitie if wee consider that the spirituall enemies of our saluation durst set vpon Christ our Head in whom there was no matter of corruption to worke vpon and from whom they receiued so many foiles If they spared not to cast their darts of tentations against this impregnable Fort and Pillar of strength how much more against vs who are but flesh and blood and apt to be pierced through our weakenesse and corruption And if they presumed to cast their hellish wild-fire against him whose pure nature it could not touch nor taint but was presently exstinguished as if it had fallen into the sea what are wee to expect whose corruption like vnto touch-wood or tinder is easily set on fire what assaults what wounds and foiles are Eph. 6. 10 11. we to feare if we be not alwaies prepared strengthening our selues in the Lord and in the power of his might and keeping the Christian Armour close buckled vnto vs Besides meditation vpon Christs Passion and Sufferings is a notable meanes to preserue vs from securitie For if Gods Iustice be so exact and if his most pure nature so abhorred sinne that he punished it thus seuerely in his onely begotten and dearely beloued Sonne how shall wee escape if by a liuely faith wee be not vnited vnto Christ and so made partakers of his satisfaction and obedience bringing forth the fruits of this faith in hearty repentance and amendment of life Againe if Chsist our Head were exposed to so many dangers and in his whole life indured so many and grieuous afflictions what place of securitie is there vnto vs who are members of his bodie For if they haue done these Luk. 22 31. things to the greene tree what shall be done to the drie If they haue thus vsed our Lord and Master they will not spare the poore seruants of his familie for as our Sauiour sayth The Disciple is not aboue his Math. 10. 24 25. Ioh. 13. 16. Master nor the Seruant is not better then his Lord. Yea what securitie can we haue as though we were in no danger of crosses and troubles when as the Scriptures plainly teach vs that as Christ our Head hath thus suffered so likewise we his members must suffer with him That wee are predestinate by God to be conformed to the image of his Sonne first Rom. 8. 29. in his sufferings and then in his glorie That by many tribulattons we Act. 14. 22. must enter into the Kingdome of God That if we will liue Godly in Christ 2. Tim. 3. 12. 2. 12. we must suffer persecution That if we will reigne with Christ we must first suffer with him That whom the Lord loueth hee chasteneth and Heb. 12. 6 8. scourgeth euery sonne whom he receiueth and if we be without chastisements whereof all are partakers wee are bastards and no sonnes In which regard we haue no reason no not in our greatest prosperitie to be secure seeing wee are daily in danger of these crosses and afflictions which if wee altogether escape and passe all our dayes in peace and ease plentie and prosperitie then haue wee least cause of all to be secure Psal 17. 14. for it is the greatest affliction not at all to be afflicted seeing wee Luk. 16. 25. may iustly feare that wee are bastards and no sonnes in that our heauenly Father correcteth vs not that with the wicked wee haue our portion in this life and with the well fed Oxe are fatted for the slaughter §. 8 The eighth remedie is to consider that securitie in this life is vnseasonable The eighth meanes is to remember and consider that in this life there is no time nor place for securitie but we are then to expect true securitie when we are come safe to our heauenly home For wee are now Pilgrims and Trauellours that continually are in danger to fall into the hands of Theeues who will robbe and spoile vs not only of temporall blessings but of the rich treasures of spirituall graces Wee are not yet in the Hauen but in a dangerous Sea tossed and turmoiled with the tempests of trouble and therefore wee must not giue our selues to securitie and rest but bee alway preparing against a storme Wee are now Exiles among strangers that loue vs not and therefore are readie to spie all aduantages to doe vs hurt in which regard wee had need not to sleepe in securitie but to keepe a good watch and to stand vpon our guard that we be not surprized at vnawares Wee are in the Christian warfare sighting against the many and mightie politique and malicious enemies of our saluation and therefore in the putting on of our Armour wee must not take vnto vs that securitie which is onely fit and seasonable when we put it off wee must not carrie our selues in the day of battaile as in the day of triumph nor blesse 2. King 2. 11. Quousque vicino serpente tua malè secura dormitat industria Bernard Epist Nulla est securitas vicino serpente dormire Hieronym Vbi est maxima securitas ibi maximum est periculum August in Psal 99 Iam quidem per conuersionem rubrum mare transitum est c. Gregor lib. 24. cap. 7. August confes lib. 10. cap. 32. col 178. Vbi est securitas Hic nusquam i◠ista vita nusquam c. in Psal 99. cap. 8. c. 1116. our selues as though we were free from all dangers when as wee are on all sides encompassed with them There is no place to sleepe in securitie when the old Serpent is so neere vnto vs for in this case the greater securitie the greater danger And though as one sayth wee haue by our conuersion passed the Red-sea yet in the Wildernesse of this present life wee shall not want enemies to set vpon vs. Wee haue left behind vs our sinnes past as it were the Egyptians drowned vpon the Shoare but yet hurtfull vices and corruptions as it were other enemies encounter vs and seeke to stop our passage as wee are trauelling towards the Land of Canaan Now our former faults like pursuing enemies onely by the Diuine vertue assisting vs are slaughtered but the prickes of tentations as it were other enemies come in the front which cannot be vanquished without our diligence and labour No man sayth Austine ought to be secure in this life which wholly is called a tentation lest hee which of worse might become better of better become worse There is but one hope one trust one firme promise and assurance euen thy mercies And againe Where sayth he is securitie no where in this life but onely in the hope of Gods promises but
thee In God I haue put my trust I Psal 56. 3 4. will not feare what flesh can doe vnto mee Thus the Church triumpheth ouer all her troubles and remaineth secure in cases of greatest feare in sole confidence of Gods protection God is our refuge and Psal 46. 1 2 3. strength a very present helpe in trouble therefore will wee not feare though the earth be remooued and though the mountaines be carried into the middest of the sea c. And so likewise the Apostle Paul What shall we say then to these things if God bee for vs who can bee against vs who Rom. 8. 31. to 39. shall lay any thing to the charge of Gods Elect it is God that iustifieth who is hee that condemneth c. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword nay in all these things we are more then Conquerours through him that loued vs and thereupon he concludeth I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Yea so solely and wholly doe the faithfull ground their spirituall securitie vpon the Lord that when they excell and abound in wisedome strength and all earthly helpes it is not encreased and when they are depriued of them all it is no whit lessened and abated because the Lord in himselfe is all-mightie and all-sufficient and hath by all these meanes no strength added vnto him nor yet is any whit weakned when all these inferiour comforts and encouragements are taken away And this the Lord requireth of Abraham that hee should be secure in his sole protection Feare not Gen 15. 1. 17. 1. Abraham I am thy shield and thy exceeding great reward And againe I am the almightie God or the God all-sufficient walke before me and be thou vpright And of the Church Feare not thou worme Iacob and yee Esa 41. 14. men of Israel I will helpe thee sayth the Lord and thy Redeemer the holy One of Israel Intimating thus much that though the Church were so sensible of her owne weaknesse that shee was as vnable in her owne strength to resist the malicious rage of her cruell enemies as a seely worme yet shee had cause enough to bee secure and without 2. Cor. 12. 9. feare because the Lord who is all-sufficient and taketh delight to manifest his power in weakenesse had promised his helpe §. 4 That the regenerate onely are the subiect of spirituall securitie Thirdly I say that this Christian securitie followeth our regeneration iustification and peace with God because there is no true securitie to those who are vnregenerate vnder the guilt and obnoxious to the punishment of sinne and who haue God for their enemie who is able and readie euery minute to consume and destroy them There is no sound securitie to those who by hellish charmes haue rocked conscience asleepe which is euery day in danger to be awakened and being rowzed vp will catch them by the throat and hale them to answere for all their crimes at the vnpartiall Barre of Gods fearefull Iudgement In which regards I may conclude with the Prophet that there is no such peace to the wicked for when they are once awakened Esa 57. 20 21. out of this sleepe of carnall securitie they are like the troubled Sea when it cannot rest whose waters cast vp mire and dirt But it is the faithfull only who being truely conuerted from their wicked wayes iustified and reconciled vnto God and hauing peace with him haue also peace of conscience that are capable of this grace of spirituall securitie §. 5 The grounds of spirituall securitie on which it resteth Fourthly I lay downe the grounds of Christian securitie wherevpon it resteth namely knowledge beliefe and remembrance of God and his sauing attributes Wherein it is quite contrarie to carnall securitie which is grounded on the ignorance not beleeuing and forgetfulnesse of them which the greater they are the greater is the carnall mans securitie euen as contrariwise spirituall securitie encreaseth in strength as we doe more and more encrease in the contrarie graces Fiftly I shew what feare spirituall securitie expelleth namely that onely which is carnall and seruile For as for that holy filiall and spirituall feare of God our gratious Father in Iesus Christ it is no way opposite to this Christian securitie yea they are mutuall causes one of another and so the more the one encreaseth the more vigour and strength it ministreth to the other The more happie we find and feele our selues in our secure resting vnder Gods protection the more Nihil potest esse securius quam illi omnia committere qui nouit suis cultoribus congruè profutura praestare Cassian in Psa 72. we feare to displease so gratious a Father vnder the wings of whose prouidence we enioy such sweet securitie and the more wee feare to offend him the more secure wee are in his loue and fauour For as one sayth nothing can be more safe and secure then to commit all things vnto him who knoweth how to giue most fitly all things profitable to those that feare and serue him §. 6 Of the continuance and perpetuitie of spirituall securitie Sixtly I adde the continuance and perpetuitie of the Christians securitie not for a spint alone like carnall securitie till the conscience be awakened with the threatnings of the Law or the smart of Gods seuere Iudgements but in all estates and at all times though not alwayes alike and in the same proportion in his sense and feeling In which respect the Christian findeth it to encrease or diminish as hee thriueth or decayeth in those graces which are the causes which both breed and nourish it and as he is more diligent and carefull or more negligent and remisse in vsing the meanes whereby it is obtained and preserued But when the Christian thriueth in spirituall grace is watchfull ouer all his wayes and endeauoureth in all things to please and serue God and so preserueth inwardly peace with him and peace of conscience then is there no outward thing that can disturbe his peace or depriue him of his spirituall securitie which he hath in the assurance of Gods fauour and protection but he constantly retaineth it at all times and in all estates and enioyeth secure peace in the middest of warres and troubles and a quiet calme in the greatest stormes and tempests of worldly calamities As for example in the time of extremest dangers he is secure and safe as though there were no perill approching so as he can say with Dauid I laid mee downe and slept Psal 3. 5 6. I awaked for the Lord sustained me I will not be afraid for ten thousands of people that haue set
15. 10. grace seeing of our selues we are not able so much as to thinke a good thought 2. Cor. 3. 5. Phil. 2. 13. but it is God alone that worketh in vs both the will and the deed §. Sect. 5 Of the excellency and vtility of humility And this is that humility which as it is in it selfe most excellent so vnto vs most profitable and therefore of vs to be much esteemed and earnestly 1. Pet. 5. 5. desired It is most excellent as being the most beautifull ornament which maketh vs appeare glorious in the sight of God in which respect the Apostle exhorteth vs to decke our selues with it Yea it adorneth all other vertues making them as the foyle the Iewell being in themselues rich and beautifull much more precious and glorious in the sight of God and men It is most profitable also for when we humble our selues and become euen with the earth we are thereby preserued from falling and when we iudge our selues we shall not be iudged of the Lord. Yea if wee humble our selues the Lord will exalt vs and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12. acknowledge our sinnes we shall depart iustified and find God faithfull 1. Ioh. 1. 9. of his promise in forgiuing vs our sinnes So the Apostle Iames Humble your selues in the sight of the Lord and he shall lift you vp And the Apostle Jam. 4. 10. Pro. 15. 35. Peter Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time And thus the Lord exalteth the humble by inriching them with all his gifts both temporall spirituall and eternall With temporall benefits for by humility and the feare of the Lord are riches honour Pro. 22. 4. and life With spirituall graces for he resisteth the proud but giueth his 1. Pet. 5. 5. grace to the humble Hee filleth the hungry with good things but sendeth the proud empty away For he a Psal 25. 9. Mat 11. 25. Pro. 11. 2. teacheth them his wayes and reuealeth vnto them the secrets of his Kingdome making them thereby wise vnto their saluation He giueth them the grace of iustification and the b Luk 18. 12. Mat. 11. 28. forgiuenesse of of all their sinnes Hee maketh them c Gen. 32. 10. 1. Chro. 29. 15. thankefull in prosperity acknowledging themselues with Iacob and Dauid lesse then the least of Gods mercies and that all the good which they haue they haue receiued it from God and not onely patient but also thankefull d Lam. 3. 22. in greatest afflictions acknowledging that it is the mercies of the Lord that they are not vtterly consumed He blesseth them with his e Esa 57. 15. Iob 22. 29. presence taking delight to dwell with them that are of an humble heart and contrite spirit and so with his power and prouidence safegardeth them from all euill Finally in the life to come he crowneth humility with eternall glory and felicity according to that of our Sauiour Blessed are the poore in spirit for theirs is the Kingdome Mat. 5. 3. of heauen So that humility is not onely it selfe a most excellent grace but the chiefe meanes also of obtaining all other graces seeing God giueth them onely to the humble For they only shall haue the riches of Gods best and most precious gifts who will bee thankefull vnto God for them those onely are thankefull who highly esteeme them and they alone make this estimate who haue felt the want of them and earnestly desired them and they and no other haue thus done who are thorowly humbled in the sight and sense of their owne pouertie emptinesse and nakednesse §. Sect. 6 Of the meanes whereby we may attaine vnto humility And thus when our hearts are inlarged with that loue of this excellent and profitable grace let vs in the next place carefully vse all good meanes whereby we may be decked and adorned with it And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wisedome glory power iustice and goodnesse and then the opinion of our owne worth will vanish like the light of a candle when the Sunne shineth in its full brightnesse and our seeming perfection which much pleased vs when we beheld it alone or compared it with others who come short of vs will appeare to be nothing but imperfection and wee vile and of no worth in our owne eyes Secondly let vs compare our state as it is with that it was in our creation and there will be great cause of humiliation in the best gifts and graces in vs seeing they are but the ruines of an old building and like base worne-out ragges of sumptuous apparell Thirdly let vs compare our vertues and duties with that which the Law requireth and so we shall haue good cause to be cast downe in the sight of our imperfection when we see what perfection euen vpon the penaltie of the curse it exacteth of vs. Fourthly let vs meditate on the matter whereof we are made and into which we shall againe be resolued and then may wee in all humility say with Iob to corruption Thou art my father and to the Iob 17. 14. worme Thou art my mother and my sister yea with Dauid that we are wormes and no men And acknowledge with Abraham that wee are but dust and Psal 22. 6. Gen. 18. 27. ashes vnworthy to appeare in Gods presence or to make any suite vnto him Fifthly let vs set our many and grieuous sinnes before vs our originall corruption which is the roote of all wickednesse and our actuall transgressions both of omission and commission and withall the wrath of God and curse of the Law due vnto them and this will make vs with the Publicane to cast downe our eyes and smite our brests and with broken and contrite hearts to cry out God be mercifull vnto me a sinner Luk. 18. Sixthly with our graces and vertues let vs compare our vices and corruptions and so our few graines of gold will be couered with such a masse of drosse our small quantity of good corne mixed with so much chaffe that our good parts will not so much lift vs vp as our ill will pull downe and humble vs if we weigh them in the ballance of an vnpartiall iudgement Seuenthly let vs remember that we haue nothing but what we haue receiued 1. Cor. 4. 7. and 15. 10. and that by the grace of God we are that we are and therefore let vs not boast as though we had not receiued them but retaining the ioy and comfort of Gods graces vnto our selues let vs returne all the praise and Iam. 1. 17. glory vnto him whose gifts they are and not carry our selues as proud owners but as humble and thankefull debters Eighthly let vs consider that what good things soeuer are in vs they are the Lords talents of Luk. 16. 2. which we must giue an account at
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises