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
doe that which is good exercising our selues in all Christian duties both towards God and our neighbours both in the day of our fast and afterwards In respect of that present time we must with extraordinary care and diligence exercise our selues in all good workes and principally in the duties of piety and of Gods seruice as prayer hearing and reading of Gods Word holy conferences and meditation the subiect matter whereof may fitly bee repentance of which I haue before spoken all which according to the occasion are to be performed with more then ordinary zeale and deuotion And these duties of piety towards God we must approoue to be sincere and without hypocrisie by our workes of iustice and righteousnesse mercy and compassion towards our neighbours For in the day of our fast the Lord specially requireth that we should execute iudgement and shew mercy and Zach. 7. 9. Esa 58. 6. compassion euery man to his brother that we should loose the bands of wickednes vndoe the heauie burthen let the oppressed goe free and breake euery yoke For therefore as one saith we restraine our minds from desiring meate that Idcirco à varijs ciborum desiderijs mentem retrahunt vt totam eius vim occupent in cupiditaâ—e virtutum c. Hieron ad Celantiam we may exercise their whole force in coueting after vertues And so our flesh will lesse feele the paine of abstinence when it hungreth after righteousnesse But especially we must in this day exercise our charity in the workes of mercy and in relieuing the poore To which vses wee must at least spend so much as we spare from our selues and our families by our fast or else we giue iust cause of suspition that wee fast more out of miserablenesse then deuotion being content to fast that all our seruants may beare vs company and so by emptying their and our owne bellies to adde something towards the filling of our bags And this the Lord specially requireth in the day of our fast namely that we should deale our bread to Esa 58. 7 10. the hungry and bring the poore that are cast out into our house that when wee see the naked we should clothe him and that we hide not our selues from our owne flesh that we should draw out our soules to the hungry and satisfie the afflicted soule Which duties if we neglect we may be iustly charged that wee fast rather with the Iewes to our selues then vnto the Lord hauing more regard Math. 6. to our profit then to piety or charity As therfore our Sauior hath ioyned these three together in his doctrine so must wee after the example of good Cornelius conioyne them in our practice for our fasting will bee Act. 10. Misericordia pietas ieiunij sunt alae c. Chrysost in serm de ieiun eleemos maimed and of no worth if it be seuered from either of them Mercy saith one and piety are the wings of fasting by which it mounteth aloft into heauen and without which it lyeth and walloweth vpon the earth Fasting without mercy is but a picture of hunger and image of holinesse Without piety fasting is but an occasion of couetousnesse for what is spared from the body is put into the bag Hee that fasteth not to the poores aduantage lyeth vnto God and he who when he fasteth doth not bestow his dinner vpon the poore but layeth it vp in store doth plainly shew that he fasteth for couetousnesse and not for Christs sake c. And these are the workes wherein we must exercise our selues in the day of our fast which must not end when it endeth but be continued in some good measure for euer after For as we must then resolue that we will in the whole course of our liues afterwards be more carefull and conscionable in all our wayes and more earnest and diligent in performing all good duties vnto God our neighbours and our selues so if wee would approoue our purpose to be sincere we must indeuour accordingly to put it in practice and vse all good meanes which may inable vs heereunto Where for a conclusion of this discourse of fasting we may obserue that if it be vsed aright and as God requireth it must needs be a singular good helpe to the leading of a godly life seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants nor doth make vs more hunger after grace with a vehement appetite nor doth make vs more feruent and earnest in our prayers for the obtaining spirituall strength to serue God and to withstand the tentations of all our spirituall enemies nor finally that more exerciseth and increaseth our repentance our sorrow for our sinnes past and purpose of amendment for the time to come by seruing God with more zeale and diligence in all Christian duties of piety and holinesse in his owne worship in the workes of righteousnesse and mercy towards our brethren of temperance and sobriety in respect of our owne persons CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. §. Sect. 1 The first sort of reasons taken from Gods nature and attributes HItherto we haue intreated of the reall and practicall meanes whereby we may be inabled to leade a godly life And now it followeth that we propound some reasons and arguments which may effectually perswade vs both to vse these meanes and also to performe all the duties of holinesse and righteousnesse vnto which by these meanes we are inabled seeing it would little auaile vs to haue all the helpes of godlinesse vnlesse we haue also hearts to vse them And because the reasons which might bee produced to this purpose are innumerable seeing there is scarce any part of Gods Word or workes either of Creation or Gouernment which doth not yeeld some motiue vnto godlinesse therefore passing by the most which might be alleaged it shall suffice as briefly as I can to touch some of the chiefe and principall all which I will reduce vnto three heads either as they respect God our neighbours or our selues The arguments of the first sort either respect God himselfe his nature and attributes both generally considered and as he exerciseth them towards vs or that duty which we are bound to performe vnto him Concerning the former there cannot be any more forcible reasons alleaged for the perswading of vs to serue God in duties of a godly life then a thorow consideration of Gods nature and attributes For first he is the onely true God Iehouah the most absolute Being who hauing his Essence in and from himselfe giueth being to all things and therefore to be serued by all creatures and especially by vs seeing in him we liue moue and haue our being He is God infinite Act. 17. 28. in all perfection and therefore ought in all things according to his nature to be serued with absolute and
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
whole carriage and conuersation must bee religious ciuill and honest 306 4 How wee must carry our selues in the company of those which are worldly and wicked 307 CAP. XXVIIâ— Of Christian conferences which we must vse when we are in company for our mutuall good 309 Sect. 1. That our speeches must bee gracious and prudent 309 2 Of Christian admonition and what is required to the right performance of this duty 310 3 That wee may lawfully conferre of morall and ciuill things 314 4 That we must carefully auoyd all corrupt communication 314 CAP. XXâ—â— Of Christian prudence which we are to vse in all our conferences 315 Sect. 1. How wee must carry our selues when we conferre with those that excell vs in gifts 315 2 How we must behaue our selues when as we conferre with ciuill worldlings 317 3 How we must deale with them that are openly prophane 318 4 Of the manifold and dangerous abuses of conferences in these dayes and the causes of them 319 5 That Christian and religious conferences are exceeding profitable 320 CAP. XXX Of those duties which concerne our workes and actions one with another both out of contracts and in our buying and selling 321 Sect. 1. That wee must labour both to doe and receiue all the good we can in our dealings with others 321 2 That wee must take all occasions of gaining others to Christ 322 3 That in all our dealings and bargainings we must carry our selues vprightly and honestly 323 4 That wee must sell onely things saleable 324 5 That wee must set and sell our wares at an equall price 325 6 That in buying and selling all fraud and deceit must be auoyded 326 7 How to auoyd the faults commonly committed betweene buyers and sellers 327 CAP. XXXI That Gouernours of Families ought to traine vp those who are vnder their charge in the duties of godlinesse 328 Sect. 1. That it is not enough for Gouernours to bee themselues religious but they must also traine vp those who are vnder their gouernment in the knowledge and practice of Religion 328 2 Diuers reasons to mooue Gouernours vnto this duty 329 3 That it is the duty of Householders to catechize their family and of the causes why it is neglected 332 4 Reasons which may mooue all Gouernours to the duty of catechizing First because it is Gods Commandement 333 5 Other reasons inforcing the former duty 334 6 Examples of the faithfull who haue catechized their Family 335 7 Reasons moouing children to submit themselues to be catechized 335 8 Reasons mouing those which are of yeeres to submit themselues to bee catechized if they bee ignorant 336 9 Of the great profit of this exercise of catechizing 338 CAP. XXXII Of Family duties which respect wise and religious gouernment 340 Sect. 1. What things are required to wise gouernment 340 2 Of Iustice and loue required vnto gouernment 341 CAP. XXXIII How we ought to behaue our selues in the estate of prosperity that we may thriue in all spirituall graces 343 Sect. 1. What prosperity is and how apt wee are to abuse it through our corruption 343 2 That wee must bee diligent lest our prosperity become vnto vs an occasion of sinne and how it is to bee done 344 3 That wee must not forget God nor be vnthankfull and take heede that his blessings doe not draw our hearts from him 344 4 That we must beware of pride security and hardnesse of heart licentiousnesse and contempt of spirituall and heauenly things 346 5 That wee must not bee slothfull in Gods seruice and take heed that worldly things become not snares and thornes vnto vs. 348 6 That wee must carefully arme our selues against such tentations as are incident to this estate 349 7 That we must not too highly esteeme nor too earnestly affect and seeke after earthly things 349 CAP. XXXIIIâ— How wee may rightly vse the estate of prosperity so as it may be an helpe vnto godlinesse 350 Sect. 1. That wee must vse Gods temporall blessings as helpes vnto sauing graces and spirituall duties 350 2 That we must vse them for the common good of the Church and Common-wealth 352 3 Three other cautions to be obserued for the right vse of prosperity 353 4 Of the right vse of apparell 354 CAP. XXXV How we ought to behaue our selues in the estate of affliction so as we may profit thereby in all sauing graces 356 Sect. 1. What afflictions are and the diuers kinds of them 356 2 Of our preparation before the approch of afflictions 356 3 Of patience in afflictions and what is required vnto it 358 4 Of the meanes and motiues vnto patience First because God is the Authour of all our afflictions 359 5 That our afflictions tend to the setting forth of Gods glory 360 6 That afflictions are meanes of our owne good 361 7 That the world is a place destinated to afflictions 362 8 That the faithfull in all ages haue beene partakers of the like or greater afflictions with vs. 362 9 Comforts arising from the good issue of all our afflictions 363 CAP. XXXVâ— Of those Christian duties which are to be performed in the euening and night 364 Sect. 1. That the euening must not bee spent in sloth and idlenesse 364 2 Of euening exercises as meditation reading and Christian conferences 364 3 Duties to be done at our going to bed 365 4 Of examination how wee haue spent the day past 366 5 Meditations at our lying downe 368 6 Duties to bee done in the night As first prayer and thankesgiuing 369 7 Speciall meditations fit for the night 371 8 That the profit of these duties will farre exceed the paines 372 CAP. XXXVII That wee must moderate our sleepe and not spend too much time in sloth and sluggishnesse 373 Sect. 1. That this moderation is commanded in the Scriptures and the contrary sloth condemned 373 2 The manifold euils which excessiue sleepe bringeth 375 3 That sloth is displeasing to God and how it may be auoyded 376 CAP. XXXVIIâ— Of duties to bee performed on the Lords Day for the sanctifying of it 377 Sect. 1. Of our preparation before the Sabbath 377 2 Of generall preparation in the whole weeke 378 3 Of speciall preparation the Euening before the Sabbath 378 4 That in our preparation we must purge our selues from all sinfull corruptions 379 5 That wee must vse all helpes which may further vs in the sanctifying of the Lords Day 380 CAP. XXXIX That the whole Lords Day must be consecrated vnto him First by resting on it from all labour and from sinne 381 Sect. 1. That the whole Day must bee spent in religious exercises 381 2 That wee must rest from our owne workes on the Lords Day 383 3 That wee must abstaine from carnall recreations 384 4 That wee must rest from sinne of all kinds 386 5 That wee must not thinke our owne thoughts on the Lords Day 387 6 That we must not do the Lords works after our owne manner 387
CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice 388 Sect. 1. That wee must rise betimes on the Lords Day 388 2 Of Meditations fit to bee vsed on the Lords Day 389 3 Of Prayer Thanksgiuing and reading priuately 390 4 Duties to be performed when wee are going to Church 392 CAP. XLI Of publike duties to be performed on the Lords Day 393 Sect. 1. That wee must ioyne with the Congregation in all duties of Gods seruice 393 2 Of hearing the Word and what is required vnto it 393 3 That we must stay in the Church from the beginning to the end of the Sermon 395 4 Of our duty in receiuing the Lords Supper 396 5 Of our duty when Baptisme is administred 396 CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church 398 Sect. 1. That we must meditate vpon that which we haue heard 398 2. 3. Of Family exercises on the Lords Day 398 4. That the Euening must bee spent in religious exercises 400 5 That all our seruice must bee done in integrity and sincerity of heart 401 THE FOVRTH BOOKE of a godly life containing in it the properties of it and all the duties required vnto it p. 403 CAP. I. That all duties vniuersally of godly life must be performed in sincerity and integrity of heart 403 Sect. 1. That vniuersall and totall obedience is required 403 2 Of integrity and sincerity 404 3 Reasons moouing vs to imbrace integrity and sincerity first because the Lord chiefly loueth and delighteth in it 404 4 That our imperfect obedience is accepted of God if it be done in sincerity and integrity 405 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them 406 6 Of the rewards of sincerity and integrity 406 CAP. II. Of the meanes whereby wee may attaine vnto sincerity and integrity 407 Sect. 1. The first meanes to set God before our eyes and our selues in his presence 407 2 The second to meditate on the excellency profit and necessity of it 408 3 The third meanes to consider that if wee be sincere we shall want nothing 408 4 The fourth meanes is to watch ouer our hearts 409 CAP. III. That we must ioyne with inward integrity the seruice of the body and outward man 410 Sect. 1. That God requireth outward seruice to be ioyned with the inward 410 2 Reasons moouing vs to performe outward seruice 411 3 That Christian Apologie and outward seruice is required 412 4 That we must practise what we know in our workes and actions 413 5 Diuers reasons perswading vs to good workes 414 6 Of the rewards of good workes 415 CAP. IIII. That we must performe vniuersall obedience to the whole will of God 416 Sect. 1. That only vniuersall obedience to Gods will and Word is accepted of him 416 2 That we must performe obedience to both Tables ioyntly and to the Gospel as well as the Law 417 3 Reasons perswading vs to vniuersall obedience first because God requireth it 418 4 That our obedience cannot be sincere vnlesse it be vniuersall 418 5 That without totall obedience wee cannot attaine to heauenly happinesse 419 CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall 420 Sect. 1. That all duties should spring from the loue of God 420 2 That wee must propound Gods will and our obedience thereunto in all duties 420 3 That all true seruice is done in obedience to Gods will 421 CAP. VI. Of those properties which respect our hearts and affections 422 Sect. 1. That wee must performe all duties of a godly life with cheerefulnesse 422 2 Reasons which may mooue vs to this cheerefulnesse 423 3 That wee must serue God in all holy duties zealously and deuoutly 424 CAP. VII Of the properties which respect the whole man and first diligence in all duties of Gods seruice 426 Sect. 1. That this diligence must be vsed in all good duties and about the meanes of them 426 2 Diuers reasons which may mooue vs to this diligence 428 3 Of the rewards promised to the diligent 429 4 That this diligence is most necessary 429 5 Of the vnwearied diligence of worldlings in pursuing worldly things 432 CAP. VIII Of constancie in all the duties of godlinesse without remission or intermission 434 Sect. 1. 2. That all those that are sincere are also constant in the duties of a godly life 434 3 A complaint of mens vnconstancie in performing the duties of a godly life 436 4 That constancie is required in Gods Word 437 CAP. IX Reasons moouing to constancy and the meanes of it 438 Sect. 1. That constancy is an inseparable companion of integrity 438 2 Of the manifold euils which accompany inconstancie in good duties 439 3 Of the meanes of constancy in good duties 441 CAP. X. Of our perseuerance in all Christian duties of a godly life 443 Sect. 1. That we must perseuere both in profession and practice of godlinesse 443 2 Of the meanes of perseuerance 443 3 That vnlesse we perseuere we cannot be accepted of God 445 4 That Prayer is a speciall meanes of perseuerance 446 THE FIFTH BOOKE of a godly life contayning in it the helpes and meanes which inable vs vnto it p. 448 CAP. I. Of the rules of a godly life whereby wee may bee directed in the right performance of all Christian duties And first of such rules as respect the causes of it both principall and subordinate 448 Sect. 1. Of the helpes inabling vs to leade a godly life 448 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them 449 3 The second rule respecteth our Sauiour Christ namely that we ayme at him as the mayne scope of all our actions 450 4 The third rule respecting the Spirit of God dwelling in vs. 451 5 The rules respecting subordinate causes the first whereof is that wee must often renew the Couenant betweene God and vs. 452 6 The 2. rule is that we must take care to approue our wayes vnto God and our own cōsciences then vnto men 454 7 The third rule is that wee must performe all good duties with a quiet and peaceable mind 455 8 The fourth rule is that all our duties must arise from the fundamentall graces of a godly life 457 9 The fifth rule is that we must chiefly esteeme chuse and affect the duties of godlinesse according to their worth and excellency 458 10 The sixth rule is that we must vse all helpes and meanes which may inable vs vnto godlinesse 459 CAP. II. Of the rules of a godly life which respect the circumstances of it 460 Sect. 1. The first rule respecting the circumstances of a godly life is that we must make precious account of our time which God hath allotted vs for his seruice 460 2 The second rule is that wee must not stay for
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
truly sayd that the iust doe liue by their faith and that they cannot leade their Heb. 2 4 liues in holinesse and righteousnesse without it For there are so many mighty enemies that encounter vs in this way so many difficulties and dangers which we must ouercome so many duties contrary to our corrupt nature to be necessarily performed and so many strange corruptions to be mortified and subdued in vs that if we respect our owne strength it will plainely appeare to be vtterly impossible to goe forward in the course of godlinesse or to attaine vnto any measure of that sanctification which we labour after whereas contrariwise if wee renounce our selues and our owne strength and by a liuely fayth rest vpon the power and promises of God for the beginnign continuing and perfecting of this worke then neede we not to be discouraged by our wants and weakenesses from vndertaking or proceeding in it nor by the malice and might of our spirituall enemies or any other difficulties which meete vs in the way seeing we are assured that the Lord our God is all-sufficient to remoue all impediments to giue vs strength against all opposition to make things in themselues impossible to become possible and easie vnto vs and not only able but also willing to bring vs on in the wayes of godlinesse and to perfect that good worke of grace in vs which he hath begunne In which respects we haue great cause with all courage and cheerefulnesse to vndertake this worke and to goe on in the wayes of godlinesse if by faith wee are once perswaded that we shall in Gods good time ouercome our spirituall enemies subdue our strong corruptions performe with ease and comfort those duties which seeme yet so difficult and in some good measure attaine vnto that sanctification and holinesse of life which wee labour after §. Sect. 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification Now the meanes to attaine vnto this faith and to be more and more confirmed in it is to consider that God the Father hath elected vs as well Ephes 1. 4. to the meanes as to the end and as he hath ordayned vs vnto life eternall so also that we shall walke in the way of holinesse and righteousnes that leadeth vnto it according to that of the Apostle he hath chosen vs before the foundations of the world that we should be holy and without blame And therefore as his election is certaine to bring vs vnto euerlasting happines so also to conduct vs thither by this way of holinesse eyther by a shorter cut as the thiefe vpon the Crosse who was not cōuerted before he suffred or by alonger way as Simeon Iohn the Apostle and many others So in that golden chaine of saluation whom hee did predestinate them also he called Rom. 8. 30. whom he called them he iustifyed and whom he iustified them he glorifyed the decree of God is coupled and linked vnto the end by the meanes which come betweene them Againe we haue Gods promises vpon which wee may build our faith as well for our sanctification as for our saluation and that not only as the promises of life eternall include the promise of holynesse and a godly life as the way that leadeth to that end but seuerally and in speciall manner For in the Couenant of grace the Lord promiseth to write his Law in our hearts by which phrase is signified that we shall not only know his will in our vnderstandings but incline vnto it with our affections Ier. 31. 34. that we may practise it in our liues euen as the law of nature written in the heart of Adam by creation inabled him both to know it and also to imbrace and obey it So God promiseth that vnder the Kingdome of Christ he will take away their corruptions of nature and make them to become new creatures Yea the Lord hath not onely said but Esa 11. 6 9. sworne it that all who are redeemed out of the hands of our spirituall enemies Luke 1. 74 75. shall worship and serue him in holinesse and righteousnesse before him all the daies of their liues that is not by fits and starts but from the day of their conuersion to the day of their death Againe the Lord promiseth to giue his Spirit to those that aske him and our Sauiour that he will send the Comforter who shall leade vs into all truth so that he shall not barely teach Luke 12. 11. Iohn 16. 13. vs the way but guide vs in it subduing the flesh with the lusts thereof and inabling vs to withstand the tentations of Satan and the world to ouercome all difficulties and to hold out in our profession and practice of true godlinesse vnto the end Moreouer we may haue a sufficient ground for this speciall faith if we consider that the vertue of Christs death being Rom. 6. 4. applied by faith is as effectuall for the mortifying of our flesh and sinfull corruption as for the taking away of the guilt and punishment of our sins and that his resurrection is as powerfull to rayse vs vp to newnesse of life in this world as to the life of glory in the world to come and therefore they that haue part in Christ may apply him vnto themselues by faith for assured sanctification as well as for iustification or saluation according to that of the Apostle But ye are in Christ Iesus who is of God made vnto vs wisedome and righteousnesse and sanctification and redemption that is not 1. Cor. 1. 30. onely sufficient to make vs holy by imputation of his holinesse but by working in vs inherent holinesse by his Spirit Finally the holy Ghost who dwelleth in vs is all-sufficient to perfect the worke which hee hath begun and will not willingly lose his labour in giuing it ouer before he Phil. 1. 6. hath attayned his end And therefore though our flesh be neuer so rebellious he both can and will tame and mortify it though our enemies bee neuer so many and malicious he is all-sufficient by his owne strength in our greatest weakenesse to ouercome them And though we meete with neuer so many difficulties he will so assist and strengthen vs that they shall not bee able to hinder vs from proceeding in the way of holinesse till we come to our place of happinesse Now if by these considerations we strengthen our fayth in this speciall perswasion that if wee will waite Gods leysure in the vse of all good meanes wee shall certainely attayne vnto that sanctification which we labour after it will bee a notable incouragement to make vs goe on cheerefully in the practice of all duties which concerne a Christian life for who would not couragiously fight that is beforehand assured of victory or run a race that is sure to come to the goale and winne the garland or vndertake waighty and necessary enterprises though of great difficultie if he
as perfect and what they did seemed iust and 1. King 15. 11. right in his eyes Whereas on the other side how glorious soeuer our words and actions seeme to be yet if we regard wickednesse in our hearts the Lord Psal 66. 18. will not regard vs nor our prayers if we will not lay Gods Word to our heart Mal. 2. 2. to giue glory to his name he will send a curse vpon vs by which euen his blessings shall be accursed §. Sect. 3 That God respecteth no duty vnlesse it proceed from a pure and sincere heart Neither can any duty of a godly life which we performe vnto God be approoued of him vntill our hearts bee first approoued And as Dauid 2. Sam. 3. 13. Deut. 6. 6. would not accept of Abners seruice nor let him haue the fauour of seeing his face except he brought his wife with him so neither will the Lord regard any seruice which we offer vnto him if we leaue our hearts behind vs which are aboue all other parts espoused vnto him by solemne Couenant In all our obedience the heart is chiefly required These words which I command thee this day shall be in thine heart ye shall lay vp these words in your heart and in your soule and binde them for a signe vpon your hand that they may be as frontlets betweene your eyes And againe Set your hearts vnto Deut. 11. 18. 32. 46. all the words which I testifie among you this day In our conuersion vnto God the heart must first turne vnto him Turne ye vnto me with all your heart c. and rent your heart and not your garments and turne vnto the Lord your Ioel 2. 12 13. God Breake vp your fallow ground and sow not among thornes circumcise your selues vnto the Lord and take away the foreskin of your hearts In our Ier. 4. 3 4. spirituall warfare against the enemies of our saluation the Court of gard must keepe the carefullest watch about the Castle of our hearts that it may not be surprized neither by the secret treason of the flesh nor the open violence of the deuill or the world seeing if we lose this fort we shall lose the life of grace which is preserued in it according to that of Salomon Keepe thine heart with all diligence for out of it are the issues of life The curing Pro. 4. 23. our soules of their spirituall diseases must beginne at the heart and the inward cause of corruption must thence bee purged before there can bee any true reformation or sound health in the outward parts Euen as the heate of the face is not much abated by casting vpon it water or cooling things but by allaying inwardly the heate of the liuer Finally our seruice of God if wee would haue it accepted 1. Tim 4. 8. must not bee performed onely with the outward man for as the Apostle speaketh Bodily exercise profiteth little but it must bee the seruice of the heart and performed in spirit and truth Otherwise it Ioh. 4. 23. will bee vaine and but lost labour according to that of the Prophet cited by our Sauiour This people draweth nigh vnto mee with their lippes but their heart is farre from mee But in vaine they worship Matth. 15. 8. mee c. If wee wash our hands and not our hearts and make cleane the outside of the cup and platter and let the inside bee defiled with corruption and sinne wee shall not exceed the Pharises who by our Sauiours censure did not exceede the hypocrites and were worse then Publicanes and professed sinners and if wee gild the outside by a glorious profession and inwardly in the heart nourish our corruptions wee shall with them bee rightly compared to painted sepulchers which were outwardly glorious but within full of dead mens bones and all vncleannesse Mat. 23. 25 27. §. Sect. 4 That all true reformation repentance must begin with the consecrating of our whole hearts vnto God And therefore when we goe about the reformation of our liues let vs first begin witht he purging of our hearts and offer them vnto God as a Psal 40. 8. Psal 119. 112 167 141. 4. free-will offering and the first fruits of our new obedience if wee meane to haue a good crop of godlinesse and the whole haruest sanctifyed to our vse And this was Dauids practice watching chiefely ouer his heart that he might consecrate it aboue all other parts to the Seruice of God I delight saith he to doe thy will O my God yea thy Law is within my heart And againe I haue inclined mine heart to performe thy Statutes alway euen vnto the end My soule hath kept thy testimonies and I loue them exceedingly So Moses prayeth vnto God in behalfe of himselfe and the people Teach vs so to number our dayes that we may apply our hearts to wisdome Neither is it sufficient eyther to please God or to attaine vnto sanctification and a godly life to consectate our hearts in part only vnto Gods seruice and to reserue part for the seruice of the world For wee cannot serue two masters so contrary in disposition nor at once please God and Mammon as our Sauiour hath taught vs. We must not halt betweene two opinions but if God be God wee must serue him If Baal be God we must serue him God Matth. 6. 24. 1. King 18. 21. is a iealous louer and will indure no corriuals in the heart which aboue all parts he chiefely loueth And therefore if we intend to leade a godly life and to please God in all our courses wee must set our whole hearts to seeke and serue him and as he requireth loue him with all our heart and Deut. 6. 5. Mat. 22. 37. Psal 119. 10 34. with all our soule and with all our mind So Dauid With my whole heart haue I sought thee O let me not wander from thy Commandements Giue mee vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart And thus Asa and his people entred into a Couenant to seeke the Lord God of 2. Chro. 15. 12. their fathers with all their heart and with all their soule §. Sect. 5 That we must take speciall care for the purifying of our hearts and wherein it chiefely consisteth By all which it appeareth how necessary it is that intending to lead a Godly life we deuote and consecrate our hearts yea our whole hearts Esa 66. 3. to the seruice of God And because he being most pure can indure no corruption or pollution and therefore will abhorre our most formall seruice if our hearts continue and delight in their abominations yea will as much hate the heart it selfe polluted with sinne if it be offered vnto him as Swines blood or a dogs head therefore from hence also it appeareth how necessary it is when we set our selues to please God by a godly life to take speciall care to
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
of getting a good conscience The meanes of preseruing it being gotten are diuers First the often renewing of our couenant of peace with God by renewing the condition of it on our part faith and repentance For as wee daily wound our consciences through our frailty in falling into sinne whereby the peace of them is disturbed and defile them by casting vpon them the filth of our corruptions so our care must be to heale daily these wounds by applying vnto them afresh by the hand of faith the soueraigne salue and balsam of Christs blood which is of sufficient and sole vertue and nothing else in the world to heale these wounds and also to wash them as often in the teares of vnfained repentance which will giue vs assurance that they are purged and clensed from all filth of sinne Secondly being clensed our continuall care must be to keepe them cleane from all sinne especially in our desires resolutions and indeuours and howsoeuer we cannot hinder Rom. 6. 12. it from dwelling in vs yet we must take heede that it doe not so raigne in vs that we should obey it willingly in the lusts thereof for sinne willingly nourished cannot possibly stand with this peace seeing they doe wound and waste the conscience which sores if they fester and putrifie with corruption will breed in them such a gnawing worme as will giue vnto vs no peace or rest but night and day will torture and torment vs. Thirdly let vs daily mortifie all our sinfull lusts as wrath enuie malice vncleane concupiscence pride and the rest which will betray conscience vnto sinne and with their loud cries and tumultuous clamours hinder it of all sound peace and quiet But especially we must crucifie all worldly lusts of ambition couetousnesse and voluptuousnesse and weane our hearts from the loue of earthly vanities which otherwise if it be entertained will set the peace of conscience vnto sale for the base price of pleasure profit and preferment as the miserable experience of these times doe too plainely teach vs. Fourthly we must often examine our consciences by the rule of Gods Word whether they giue vnto vs true euidence and iudgement the which must be done in the presence of our supreme Iudge who perfectly seeth all secrets and giueth righteous iudgement not onely of all our actions but euen of conscience also which as his Deputie iudgeth of them Euen as the Iudges of the Kingdome according to law call to account all subiects and passe sentence of their actions but yet are accountable to their Soueraigne and haue all their iudgements and determinations subiect to his censure And this is that answere 1. Pet. 3. 21. Act. 24. 16. 23. 1. of a good conscience towards God whereof S. Peter speaketh which the Apostle Paul by continuall exercise indeuoured so to make as he might be accepted of him Which that we may the better doe at the great Day of reckoning we must often put conscience to iudge and examine it selfe according to the rule of the Scriptures that the Booke of Gods Law and the booke of conscience may agree together and also desire the Lord in priuate often to try and examine vs and it that all things being cleered Psal 26. 1 2. betweene vs and him we may not come to publike shame when wee are called to giue an account in the Starre-chamber of heauen Fifthly we are to keepe our consciences cleane and vndefiled from dead workes and not to smother any sinne in them without iudgement and execution though for life and liberty it offer to bribe vs with all the honours riches and pleasures in the world For if conscience be not pure and vnpartiall in condemning all sinne it can neuer be peaceable seeing it will be bound ouer to answere before the supreme Iudge for conniuencie and partiall iudgement and for not condemning and punishing sinne as his Vicegerent according to law shall it selfe be found an accessary and guilty of that sinne which it tolerated in vs and so shal be condemned and tortured with that gnawing worme which neuer dieth Lastly we must continually meditate of the day of Iudgement when as a cleere and good conscience will be better vnto vs then ten thousand worlds The which will make vs carefull to preserue our consciences in their purity and peace seeing if they doe not approue vs at that day we can neuer be iustified before the tribunall of Gods Iudgement And as Iudges and Notaries knowing that their wise iust and iudicious King will exactly view and examine their Bookes and Records are made thereby carefull to keepe them faire and without the aspersion of any faultinesse and if they haue failed in the iust executing of their office will doe what they can to bee free from all imputation so wee being to shew our bookes of conscience before the King of heauen and earth are to be much more carefull that they may be vnblemished and without all spots of sinne and because wee often blot and blemish them in this life and haue our faults and sinnes often interlined we must labour to get out all these blots and staines by washing them often with the hand of faith in the blood of Christ and in that aqua fortis and powerfull water which flowed out of his side that so our sinnes not being found in these bookes of account may not be imputed vnto vs nor bring vpon vs that iust condemnation which they haue deserued And so much concerning a good conscience and those fundamentall vertues which are the maine grounds of a godly life THE SECOND BOOKE OF A GODLY LIFE CONTAINING THE MAINE PARTS and principall duties of it which we ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth §. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded WEE haue intreated the more largely of the maine grounds of a godly life because when the foundation is laid large and deepe the building which is erected vpon it is more firme and durable And now we are come to shew first wherein it consisteth and secondly what are the properties of it and of all the duties required in it A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will both in fleeing and forsaking all that is euill and in imbracing and practising that which is good in leauing vndone that which hee hath forbidden and in doing that which hee hath commanded And is generally required in many places of holy Scriptures Depart from euill and doe good cease to doe euill and learne to doe well Put ye off concerning the former conuersation the old man which is corrupt according Psal 34. 14. Esa 1 16. 1. Pet. 3. 11. Eph. 4. 22 23 24 to the deceitfull lusts and be renewed in the Spirit of your minde and put on that new man which after God is created in righteousnesse and
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
strength of my life of whom shall I bee afraid Though an hoste should incampe against me my heart shall not feare though warre should Psal 27 1 3. Ps 46. 1 2. 23. 4. 36. 12. Pro. 3. 26. 2. Chr. 20. 20. arise against me in this will I be confident And againe God is our refuge and strength a very present helpe in trouble therefore will we not feare though the earth be remooued and though the mountaines be cast into the middest of the sea c. And thus must we trust in the Lord in the presence and absence of inferiour meanes When we haue meanes wee must put our affiance in him first though they be weake and insufficient knowing that he is able to giue vertue and vigour vnto them seeing we liue not by bread onely Mat. 4. 4. but by euery word that proceedeth out of Gods mouth Hee is able in the famine to feede vs with rauenous birds which in their owne nature are more fit to take away our meate then to bring any vnto vs and to make our small pittance a few pulse an handfull of meale and a cruize of oyle as sufficient for our nourishment as the greatest dainties of the worldly wicked In time of plague he can keepe vs safe vnder the shaddow of his wings and though thousands doe fall at our sides and ten thousand at our right Psal 91. 1 7. hand it shall not come nigh vs. In time of warre he is able to saue with few as well as with many as Ionathan speaketh and to giue victory not only to 1. Sam. 14. 6. those who haue a strong armie but to those also that haue no power as 2. Chro. 14. 11. Asa confesseth Or if our meanes be many and mighty yet we must not trust in them but vsing them as sent of God to serue his prouidence in our sustentation and preseruation we must put our whole confidence in him and rest alone in his blessing vpon them without which they shall neuer doe vs any good For we trauaile in vaine vnlesse God blesse the house In Psal 127. 1. Hag. 1. 6. Esa 3. 1. Pro. 21. 31. vaine wee plow and sow vnlesse hee giue the increase In vaine are our Granaries and Store-houses replenished with all plentie if hee breake the staffe of bread In vaine is the horse prepared against the day of battell if saluation come not from the Lord. And in vaine doe Gods spirituall Husbandmen plant and water except the Lord doe 1. Cor. 3. 6. giue increase Neither must we lesse trust in the Lord in the vtter absence of all inferiour meanes knowing that he is true of his promise and will neuer faile vs if we put our affiance in him and in himselfe alone all-sufficient to preserue and defend vs in their absence as well as in the presence of them And thus did Dauid trust in God though he walked alone in Psal 23. 4. the vale of the shaddow of death the three children in the firie surnace Daniel in the Lyons den Peter garded with Souldiers and Paul and Silas Dan. 3. 6. Act. 12. 16. when they were in the stockes And thus Abraham hauing Gods promise respected not his age nor the deadnesse of Sarahs wombe but trusted in him for the obtaining of a sonne and as the Apostle speaketh against hope beleeued in hope that hee should become the father of many Rom. 4. 18. nations §. Sect. 2 Of the meanes of affiance Now the meanes whereby we may attaine vnto this firme affiance are these The first is the often consideration of Gods sauing attributes as of his omniscience whereby he taketh notice of all our wants and dangers of his omnipotencie and all-sufficiencie whereby hee is able to relieue and preserue vs of his prouidence which in especiall manner watcheth ouer vs who are his sonnes and children to dispose of all things to our Rom. 8. 28. good of his mercy bounty goodnesse and truth of his promises whereby we may be assured of his good will and readinesse to helpe vs. The second meanes is to obserue Gods mercy and goodnesse in time past shewed both towards others and towards our selues in freeing vs from euill and procuring our good Wee must consider what God hath done formerly to others assuring our selues that he is ready to doe the like for vs if with them we feare and serue him seeing he is no respecter of persons Act. 10. 34. but is alike to all So Dauid confirmed his affiance in God by remembring his goodnesse towards their ancestors Our father 's trusted in thee Psal 22. 4 5. they trusted in thee and thou didst deliuer them they cryed vpon thee and were deliuered they trusted in thee and were not confounded So when he could with no comfort rest vpon God in his present sense and feeling he remembred Gods wonders of old in deliuering his people Israel and drowning their Psal 77. 14 15. enemies in the red Sea And thus he saith others would confirme their affiance by his example This poore man cryed and the Lord heard him and saued Psal 34. 6. him out of all his troubles But much more wil the experience of Gods mercy and goodnesse towards our selues in prouiding for vs in the time of want and deliuering and preseruing vs from former dangers confirme our trust and confidence in him seeing he is immutable in his loue and changeth Mal. ◠3. not though we be changed And thus Dauid strengthened his affiance in God that he would giue him victory ouer Goliah because he had former 1. Sam. 17. 34. experience of Gods goodnesse towards him and power assisting him against the Lyon and the Beare And the Apostle concludeth that as the Lord had formerly deliuered him out of former afflictions so he would 2. Cor. 1. 10. be a-like gracious still and deliuer him out of like afflictions in the time to come Lastly if we would confidently trust in God we must be such as feare and serue him and making conscience of our wayes doe walke before him in holinesse and righteousnesse for with such onely hee hath made his Couenant of grace and protection and such only may challenge a part in his promises of prouision and preseruation So Salomon The Pro. 28. 1. wicked flee when none pursueth but the righteous are bold as a Lyon And againe In the feare of the Lord is assured strength and his children shall haue Pro. 14. 26. hope And the Psalmist appropriateth this confidence vnto the faithfull only Ye that feare the Lord trust in the Lord he is their helpe and shield And Psal 115. 11. not onely those who are professedly wicked but the close hypocrite also is excluded from it For the hypocrites hope shall be cut off and his trust shal be Iob 8. 13. 18. 14. a Spiders web His confidence shall be rooted out of his Tabernacle and it shall
to sing praises vnto our God for it is Psal 147. 1. pleasant and praise is comely Secondly consider that it is the will of God that we should be thankefull vnto him for all his benefits which if we performe he requireth nothing else at our hands nor any other requitall for all his mercy and goodnesse towards vs. And this reason the Apostle vseth 1. Thes 5. 18. Psal 50. 13 14. In euery thing giue thankes for this is the will of God in Christ Iesus concerning you Thirdly that it is most pleasing vnto God and that the sacrifice of the calues of the lips is much more acceptable then of Bulls and Goats Fourthly let vs continually meditate vpon Gods manifold and inestimable mercies bestowed vpon vs in time past his eternall loue our election creation the great worke of our redemption by the death of his onely begotten and dearely beloued Sonne our vocation and effectuall calling to the participation of this great benefit from which innumerable others are excluded our iustification sanctification continuall preseruation together with our assured hope of glorificatiō with al special blessings which from day to day he bestoweth vpon vs. With all which our hearts will be filled with thankfulnes and our mouthes with praises thankesgiuing if we throughly meditate on them especially if withall we consider our vnworthines of the least of Gods fauours and according to Iacobs example Gen. 32. 10. compare Gods inestimable mercies with our demerits Lastly let vs meditate and consider what a foule vice vngratitude is how vile and odious in the sight of God mē that the Lord wil neuer let it go vnpunished nor suffer any to inioy his benefits who through their vngratitude wil not acknowledge them nor render the praises which are due vnto him §. Sect. 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience The fourth and last vertue arising from the loue of God is obedience which is a fruit of our loue and thankfulnesse whereby in all things we submit our selues our wills and actions wholy vnto Gods good will and pleasure both in doing all that he requireth and in patient suffring whatsoeuer he imposeth So that this obedience is of two kinds First our actiue obedience to Gods Law whereby wee conforme our whole man vnto the reuealed will of God The which is an inseparable fruit of our loue towards God and an infallible note whereby wee may discerne that which is sound and sincere from that which is false and counterfaite for if we loue God we will keepe his Commandements And this is the loue of God if we keepe his Commandements and his Commandements are not grieuous The Ioh. 14. 15. properties of this obedience are these First that it be absolute vnto whatsoeuer 1. Ioh. 5. 3. God requireth and admit of no discourse of reason when we know his will but whether profit or disprofit honour or disgrace the fauour or displeasure of men doe follow vpon it we are to doe the things that he Act. 4. 19. 5. 29. inioyneth Secondly it must be total both in respect of the obiect and subiect In respect of the obiect we must obey God in all his Commandements at all times neither adding nor detracting nor declining therefrom Gal. 3. 10. Deut. 12. 32. Ios 1. 7. on the right hand or on the left Neither is it sufficient that wee obey God in some things and neglect others or in many and most things and not in some few for he that thus sinneth in one thing is guilty of all but we must propound vnto our selues the whole Law of God for the rule Iam. 2. 10. of our liues obseruing one table as well as another and worship him both in holinesse and righteousnesse and that not only for some small time but Luke 1. 74 75. all the dayes of our liues In respect of the subiect our obedience must bee Deut. 11. 1. with the whole man and like our loue from which it springeth it must be performed with all our hearts soules and strength But especially the Lord requireth the inward obedience of the heart wherein he chiefely Pro. 23. 26. Iohn 4. 23. Luke 1. 74. 2. Chro. 25. 2. delighteth we must worship him in spirit and truth in sincerity and vprightnesse of heart as before his face and in his sight and presence neither is it sufficient that we doe that which is right vnlesse we doe it vprightly It must be voluntary with cheerefulnesse and delight as the Saints and Angels doe the will of God in heauen For loue maketh euery burthen light and the Commandements of God not to be grieuous Yet this internall obedience is not sufficient vnlesse the externall be ioyned with it 1. John 5. 3. For God will bee worshipped with the whole man with our bodies as well as with our soules with our outward actions as well as with our inward affections §. Sect. 6 Of the meanes of obedience whereby we may be enabled to performe it Now the meanes which may moue and enable vs to yeeld this obedience are these first we must consider that the Lord hath created vs to this 1. Cor. 6. 20. Luke 1. 74. Rom. 6. 18. end that we should serue him and to the same purpose when we were by sin vtterly lost hath redeemed vs with the inestimable price of his Sonnes most precious blood that wee should worship him in holinesse and righteousnesse before him all the dayes of our liues that being freed from sinne we should become the seruants of righteousnesse and from the slauerie of Satan that we should spend our dayes in Gods seruice Secondly let vs meditate on the riches of reward and that liberall wages which the Lord hath freely promised to giue vnto those who faithfully serue him in which respect we may iustly say of our actiue obedience as the Apostle of our passiue that all our seruice in this present world is not worthy the glory Rom. 8. 18. 2. Cor. 4. 17. which shall be reueyled for it is slight short and imperfect but shall cause vnto vs a farre more excellent and eternall waight of Glory Thirdly let vs consider that though our best seruice be mingled with many imperfections and stayned with our corruptions yet God in Christ will accept of it and not only pardon our wants but reward our wills and workes For he will Mal. 3. 17. spare vs as a man spareth his sonne that serueth him accepting of our will for the deede and of our sincere affections as of perfect actions Fourthly let vs consider that hereby we shall be assured of all Gods promises for Godlinesse is profitable for all things hauing the promises of this life and of that 1. Tim. 4. 8. which is to come Neither doth God require our obedience for his owne sake for he is most absolute in perfection and our righteousnesse doth not
meanes is the consideration of Gods Iudgements Psal 130. 4. executed on the wicked which are so many instructions vnto vs to feare God and auoide his displeasure that we be not partakers with them in their punishments So the Psalmist saith that the righteous seeing the destruction of the wicked should feare God and deride their folly and the Apostle Psal 52. 6. telleth vs that the former examples of Gods Iudgements were written for 1. Cor. 10. 11. our learning that they might admonish vs to take warning by their harmes lest we fall into the same euils The third meanes is the diligent reading and hearing of the Scriptures which are called The feare of God Psal 19. 9. because they worke his feare in vs. And thus the Lord inioyneth the King to haue the Law with him and to reade therein all the dayes of his life that hee Deut. 17. 19. may learne to feare the Lord his God For in them are contained many Commandements inioyning many exhortations moouing and many reasons perswading to this feare Feare the Lord with reuerence and reioyce Psal 2. 11. with trembling Let all the earth feare the Lord let all the inhabitants of the earth stand in awe of him for he spake and it was done he commanded and it stood fast O feare the Lord all ye his Saints for there is no want to them that Psal 33. 8 9. 34. 9. Isa 8. 13. Heb. 12. 28. feare him The fourth meanes is to deny our selues and our owne wisedome and when God commandeth any thing not to aske counsell of carnall reason vnto which the more we incline the more the feare of God abateth in vs as we see in the example of Eue who following sense and reason obeyed the deuils aduice and cast off the feare of God And this the Wiseman implyeth Bee not wise in thine owne eyes but feare God and Pro. 3. 7. depart from euill The fifth meanes is to meditate often on our owne infirmities and weakenesse and of the malice and might of our spirituall 1. Pet. 5. 8. Eph. 6. 11 12. Phil. 2. 12. 1. Cor. 12. 10. enemies which will make vs worke out our saluation with feare and trembling and whilest we stand to take heede of falling The sixth is to remember our end daily and continually as first the day of our death which will worke our hearts to Gods feare as the Psalmist implyeth and Psal 90. 12. secondly the day of Iudgement and end of the world which is called The 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 3. 11 14. terrour of the Lord because it is a notable meanes to worke his feare in our hearts The last and chiefe meanes whereby all the rest are made effectuall is feruent prayer For it is no naturall faculty or habit but the gift of God which he promiseth to put in the hearts of the faithfull that they Ier. 32. 39 40. may not depart from him and is to bee obtained by faithfull and effectuall prayer As we see in the example of the Psalmist who prayeth the Lord to knit their hearts vnto him that they might feare his Name Psal 86. 11. §. Sect. 4 Of humility what it is and the causes of it The last vertue required is humility whereby knowing and acknowledging Gods power iustice maiesty goodnesse mercy and infinite perfection and our owne vilenesse and vnworthinesse imperfections and sinfull corruptions we doe renounce all glory and praise as not belonging vnto vs and ascribe it wholly vnto God vnto whom alone it rightly appertaineth So that it is the nature of humility to vilifie and abase our selues in our owne sight euen to the ground as the word importeth to cast off all opinion of our workes and worthinesse and in the sight and sense of our sinnes and corruptions to acknowledge our selues worthy of Gods most heauie punishments in this life and the life to come and contrariwise to ascribe all glory and praise vnto God alone euen of all the good we haue in vs or is done by vs from whom alone we haue it according to that of the Psalmist Not vnto vs O Lord not vnto vs but vnto thy Psal 115. 1. name giue the glory And of Daniel O Lord righteousnesse belongeth vnto Dan. 9. 7 11. thee but vnto vs confusion of faces because wee haue sinned against thee The causes of this humility are first the knowledge and acknowledgement of Gods infinitenesse in all excellency goodnesse and perfection in which he is so incomprehensibly glorious that when we come in his presence it maketh vs to vilifie and abase our selues what opinion soeuer before wee had of our owne worth and excellencie euen as the light of a Glow-worme is quite dazeled when the glorious beames of the Sunne doe shine vpon it Thus in the sight and sense of Gods glory and maiesty Ezechiel was cast to the ground Manoah concluded that hee should Ezech. 2. 1. Iudg. 13. 22. Esa 6. 5. die Esayas cryeth out Woe is me for I am vndone because I am a man of vncleane lips c. for mine eyes haue seene the King the Lord of hosts And Iob hauing seene the Lord abhorred himselfe and repented in dust and ashes Iob 42. 6. Especially if wee consider that this God mighty and glorious in himselfe is so infinitely gracious vnto vs in conferring vpon vs so innumerable benefits and aboue all that inestimable gift of his onely Sonne to worke that great worke of our Redemption The consideration whereof will make vs to humble our selues with Iacob and to confesse that we are lesse then the least of Gods mercies and to say with Dauid Who am I and my 2. Sam. 7. 18 22. house that thou hast brought me hitherto wherefore thou art great O Lord God for there is none like thee c. Secondly the knowledge and acknowledgement of our owne vilenesse and vnworthinesse both in regard of our bodies which are but dust and ashes as Abraham acknowledgeth and in respect Gen. 18. 27. of our soules which howsoeuer they were created according to Gods Image in wisedome holinesse and righteousnesse yet through the fall of our first parents and the corruption deriued from them vnto vs they are wholly defiled in all the powers and faculties of them with originall corruption and loaded with the guilt of innumerable numbers of actuall transgressions whereby we are made subiect to the wrath of God the curse of the Law the plagues and punishments of this life and eternall death and condemnation in the life to come In which regard wee haue just cause to humble our selues with the prodigall sonne and to say with him Father I haue sinned against heauen and earth and am no more Luk. 15. worthy to be called thy sonne And if there be any good thing in vs or done by vs to acknowledge with the Apostle that wee haue it of Gods free 1. Cor.
also without any diminution or abatement in quantity or quality of that which we haue vowed Especially our care must bee of performing our common vowe in baptisme in renouncing all our spirituall enemies and in consecrating our selues wholy vnto Gods seruice in performing vnto him the duties of holinesse righteousnesse and sobriety all the daies of our liues §. Sect. 4 Of the sanctifying Gods Sabbath and what things are required vnto it In the fourth Commandement the Lord appointeth a speciall time wherein all the former duties both publike and priuate are principally to be performed which whosoeuer doe neglect they manifestly shew that they are destitute of the power of all true Religion The maine duty required is that wee remember to sanctifie the Sabbath In which two things are to be considered 1. that we must sanctifie the Sabbath 2. that we must remember to doe it that is be mindfull and carefull to sanctify it To the sanctification of the Sabbath two things are required First the rest Secondly the sanctifying of it The rest consisteth partly in an outward rest from bodily labours and worldly affaires and in our inward resting from the seruile workes of sinne The workes from which wee must rest are bodily labours and all worldly imploiments so farre forth as they are distractions and hinderances to the spirituall Sanctification of the Sabbath As buying and selling all manner of workes of our ordinary callings trauailing feasting of friends with meates not easily cooked and such like For all kinds of bodily labours on the Lords day are vnlawfull Math. 12. 5. except they be referred to the sanctification of the Sabbath as the meanes of it of which sort are the labours of the Minister in the duties appertaining to his ministery and of the people trauailing to the places of Gods worship Or secondly the workes of mercy which are duties of the Sabbath Hos 6. 6. as giuing of almes visiting the sicke and prisoners healing diseases and sores by applying fit medicines and salues Or lastly workes of necessity which are of importance and cannot without great inconuenience be done afterwards nor could haue beene done before For as for that necessity which ariseth from our negligence and carelesse ouersight it is sinfull and in the first word of this Commandement forbidden and condemned And among these workes of necessity we are to reckon labour in prouiding conuenient foode for our bodies tending of cattell when it is done rather in mercy which respecteth their necessity then for our owne gaine Labours of Mariners begun before the Sabbath in their Nauigation at Sea Fight in a lawfull warre against our enemies labours of seruants and subiects imposed vpon them by their gouernours as necessary and not apparantly discerned by them to be otherwise The inward and spirituall rest is our resting from sinne as at all times so especially Esa 56. 2 58. 13. on the Sabbath For these workes of darkenesse are aboue all other most seruile and slauish seeing thereby we make our selues the vassals of Satan §. Sect. 5 Of the spirituall sanctification the outward rest And this is the rest required on the Sabbath the sanctification of this rest is either by vsing the meanes or doing the workes of sanctification And this is done both publikely and priuately publikely by vsing the publike meanes of sanctification in the seruice of God And this is done First of the Ministers by publike praying in the congregation preaching and reading the Word and administration of the Sacraments Secondly the people by frequenting the assemblies in the beginning and continuing to the end of diuine seruice and being there by carrying and behauing themselues religiously diligently vprightly in calling vpon Gods name hearing the Word and in the right vse of the Sacraments The Leuit. 19. 30. 23. 2. 1. Cor. 16. 2. publike workes of sanctification are almesdeeds and collections for the poore Priuately the Sabbath is sanctified by our preparation to Gods publike seruice which chiefly consisteth in meditation and prayer and after the publike seruice by meditating on the Word heard and applying it to our owne vse and by holy conferences with others Vnto which duties respecting the publike worship we are to adde and vse these other meanes of sanctifying the remainder of the Lords day Reading of the Scriptures or other religious holy writings meditation on Gods Word Psal 92. 1. and workes especially of creation preseruation and redemption Inuocation by prayer thankesgiuing and singing of Psalmes and finally godly conferences vpon some fit subiect which best forteth to the present occasion and tendeth to the vse of edification vnto which meanes we must adde the priuate workes of sanctification which are the workes of mercy and appertaine chiefly either to the body as the giuing of alms visiting the sicke and prisoners curing diseases c. or else to the soule as teaching the ignorant reclaiming those who are seduced by errour admonishing those who faile of their duty by frailty and infirmity rebuking the scandalous and wilfull offender exhorting the backward and sluggish comforting the distressed counsailing them for the good of their soules that neede counsaile and reconciling those whom we know to be at variance But we must not only sanctify the Sabbath but also as a speciall helpe and meanes hereof we must remember to doe it that is vse all prouidence and care deuotion and diligence about these duties of sanctification Before the Sabbath we must so forecast our businesse and dispose of all our worldly affaires that wee be not distracted in performing of holy duties by hauing our mindes tongues or actions exercized and taken vp by them And on the Sabbath we must remember to sanctifie it by hauing our whole man taken vp in the seruice of God both publikely and priuately and by performing the duties required with all diligence and attention sincerity and vprightnesse Esa 58. 13. cheerefulnesse and delight CAP. IX Of the summe of the second Table §. Sect. 1 Of the duties of righteousnesse towards our neighbours WE haue spoken of the duties of piety contained in the first Table And now wee are to intreat of the duties of righteousnesse and sobriety required in the second vnder righteousnesse comprehending all duties which we owe to our neighbours and vnder sobriety all those which belong to our owne persons By righteousnesse we vnderstand a vertue or habit which ordereth the whole man to the good of our neighbours as the minde and vnderstanding to thinke the memory to remember the wil to desire the affections and passions to couet and affect the whole body to act and performe all things which we know good and profitable both for their soules bodies name and state for their temporal welfare and prosperity in this world and their euerlasting happinesse in the world to come The generall rule of which righteousnes is that we doe all that and that only vnto others Math. 5. 12. which we would
and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed
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
giue thankes at all times And this thankefulnesse in all things we must shew at all times that is daily and continually priuately and publikely secretly in our hearts and outwardly in our words and workes so often as we haue any occasion and opportunity offered vnto vs either ordinary or extraordinary by consideration either of positiue or priuatiue benefits both at set times of prayer and thorowout the whole day by lifting vp our hearts with thanksgiuing vnto God for the continuall benefits which in euery part of the day hee conferreth vpon vs As our deliuerance from euils with which wee see others ouertaken our preseruation from many dangers to which wee are daily subiect for the assistance of his grace and holy Spirit against the tentations of our spirituall enemies for keeping our hearts in his feare and from wandring with the world in the by-wayes of sinne and wickednesse For giuing vs hearts to seeke and serue him and for accepting of vs and our imperfect actions in the perfect obedience of Iesus Christ For multiplying and continuall renewing of all his blessings and benefits vpon vs and those that are neere and deare vnto vs both in temporall and spirituall things and for those assured hopes which he hath giuen vs of heauenly and euerlasting happinesse in the world to come For those which hee bestoweth publikely vpon the Church and Common wealth and priuately vpon our families and our owne persons And this daily and continuall thankfulnesse and thanksgiuing vnto God is required of vs in the Scriptures The Apostle exhorteth vs to speake to our selues in Eph. 5. 20. Psalmes and Hymnes and spirituall Songs singing and making melody in our hearts to the Lord giuing thankes alwayes for all things c. And that wee should by Christ offer the sacrifices of praise to God continually that is the Heb. 13. 15. fruit of our lips giuing thankes to his name And this was Dauids daily practice as he often professeth I will blesse the Lord saith he at all times his praise shall continually be in my mouth And againe Euery day will I blesse Psal 34 1. thee and I will praise thy name for euer and euer Which resolutions because Psal 145. 2. he could not atchieue by his owne abilities he craueth helpe and assistance from God Let my mouth bee filled with thy praise and with thine honour all Psal 71. 8 15. the day and then hee promiseth to performe it I will saith he praise thee more and more My mouth shall shew foorth thy righteousnesse and thy saluation all the day for I know not the numbers thereof §. Sect. 4 Reasons which may mooue vs vnto daily thanksgiuing Besides which testimonies and examples of holy Scriptures there are many reasons which may moue vs to the dayly and continuall practice of this holy duty As first the excellencie of it seeing it is the continuall exercise of the holy Angels and Saints in heauen in which a great part of their happinesse consisteth and wee see in the Reuelation where great multitudes of the Saints cry alowd and say Blessing and glory and Apoc. 5. 13. 7. 12. wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen And this exercize they continue day and Apoc. 4. 8. night saying Holy holy holy Lord God almighty which was and is and is to come Secondly it is most comely and decent in respect of God who being the chiefe goodnesse all glory and praise of due belongeth to him as being the end of all things and the Author and fountaine of all our Psal 92. 2. our good And therefore Dauid often repeateth it and maketh it the foote of his song that we must giue thankes to the Lord and praise him because he Psal 1â—6 1. 147. 1. is good and his mercy endureth for euer In respect of vs also who daily receiue benefits at his hands for seeing he reneweth his mercies vpon vs euery Psal 33. 1. Lam. 3. 23. morning as the Church confesseth and followeth vs with his fauours throughout the whole day what better beseemeth vs then to be thankfull to such a gracious Benefactour and to haue our hearts filled with thankfulnesse and our mouthes with his praises Againe we are spirituall Priests vnto God to offer vnto him daily sacrifices and what better beseemeth Apoc. 1. 5. our office then to offer vnto him praises and thanksgiuing which Psal 50. 14. are the sacrifices wherein his soule doth chiefly delight For it is a principall part of his seruice which most redoundeth to his glory according to that of the Psalmist Whosoeuer offereth praise glorifieth mee and is daily Vers 23 therefore to be performed by vs as our Sauiour teacheth vs in his perfect forme of prayer the first petition whereof is that Gods name may bee hallowed and glorified and the conclusion an acknowledgement that the Kingdome power and glory doe belong vnto him alone Thirdly it is the mayne end for which God bestoweth all his blessings vpon vs that Deut. 8. 18. wee should yeeld vnto him the praise and glory of his owne gifts The which we will performe if we be not too too vngratefull seeing they are so inestimable and manifold and yet he in loue of them all requireth nothing of vs but that we daily shew our selues thankfull debters Yea in truth we haue nothing else to returne vnto him seeing all wee haue is his already as wee see in the example of Dauid who though he were a King Psal 16. 3. yet confesseth after long deliberation his nullity and insufficiency in this kinde and therefore concludeth that he would render vnto him thanks Psal 116. 12. and praise Yea it is the end why God hath giuen vs our tongues that with them we should glorifie him whereof it is that the Psalmist calleth his tongue his glory because it was the instrument of glorifying God and therefore they are vtterly vnworthy this excellent gift of speech wherein Psal 30. 12. 57. 8. we excell all the creatures who doe not in the vse of it ayme chiefly at this end for which it was giuen them §. Sect. 5 Of the meanes whereby wee may be stirred vp to thankfulnesse Now the meanes of yeelding vnto God this daily and continuall thankfulnesse is partly to remooue the causes and occasions of vngratitude 1. Chro. 17. 16. 29. 14 15. and partly to vse all helpes wherby we may be furthered in this duty Concerning the former wee must take heede of pride and all opinion of our owne merits which will make vs to thinke that all which we receiue is lesse then we deserue and contrariwise imbrace humility and wholly deny our selues with our owne workes and worthinesse and so we shall be thankefull for the least benefits when we consider that they are more then we deserue Secondly we must not attribute the good things which we Psal 127.
of God with his Saints Angels as the perfect garment of Christs righteousnesse already thorowly finished by his death and resurrection and those rich ornaments of his spirituall graces which are now inchoate and begun and shall be perfected in the life to come and not stay here but also as carefully apply and put them on by the hand of faith as we doe our apparell with the hands of our bodies which otherwise will doe vs no more good then the best garments lying in our Phil. 3. 9. Rom. 13. 14. Eph. 4. 23 24. chests and neuer applied to the vse of our bodies And finally seeing wee content not our selues to clothe some parts of our bodies that need clothing and leaue others naked but to haue them all couered with fit ornaments for euery seuerall part so let vs not rest contented to haue our soules in part clothed and in part left naked in their naturall deformities but to haue all ornaments of sanctifying and sauing graces put on taking daily most care to supply that wherein we finde our selues most defectiue §. Sect. 4 That in our first meditations we must renew our faith and repentance Now as we are thus to take these all other such like good occasions of holy and heauenly meditations so our chiefe care must bee that wee doe daily renew our repentance and faith in Christ vsing to this purpose all those helpes and meanes which I haue formerly prescribed For the better performance of which dutie we must set a sure watch before the doores of our hearts to keepe out all wandring thoughts and earthly desires from entring into them which would distract vs in this holy exercise or if any through heedelesnesse haue crept in at vnawares our second care must bee to strangle and choake them as soone as they are entred and to checke our selues in that we haue beene so negligent in keeping our watch But aboue all things we must take heede that wee doe not countenance and defend our infirmities and slips in this kinde by obiecting against this exercise that it will take vp too much time and our leisure will not serue in respect of the workes of our callings which we must not neglect and our many and waighty occasions and affaires which are sufficient to take vp our whole time and exercise all our thoughts for the right ordering and managing of them For there is no man so much imployed in worldly businesse who doth not waste more time idlely and vpon vnnecessary things which bring no profit to his soule body nor state then is required for these spirituall meditations which being short in themselues may yet be more contracted into such a narrow roome that lesse then one quarter of an howre may be sufficient for them The which wee may reasonably thinke will be no hinderance to our profitable proceedings in our worldly affaires and duties of our callings seeing a good beginning is a great furtherance to a good ending and an ill conclusion in matters that concerne our earthly estate cannot arise from such holy and heauenly premises Yea rather we may with faith and a good conscience assure our selues that seeing the Lord only buildeth the house and without his blessing Psal 127. 1 2. all our labours and endeuours are spent in vaine he will so order all our affaires with his prouidence that the haruest which we are to reape of our labours in the whole day following will not be the worse because we haue offered vnto him the first fruits of the morning nor that he will abate vs of our wages because we haue beene carefull to doe him better seruice Or though hereby we should be somewhat scanted in earthly things yet is there no reason why we should be discouraged frō performing these religious duties seeing they are as much more excellent waighty and necessary then all earthly affaires and the profits and pleasures that do accompanie thē as the soule excelleth the body spiritual graces worldly trifles and heauenly happinesse the momentany and mutable vanities of the earth §. Sect. 5 The manifold benefits which will arise from these religious morning exercises Neither can our time be more profitably imployed then in these holy exercises as will appeare if we consider the manifold fruits and benefits which we shall reape by them For we shall hereby preserue and increase the sincerity and vprightnesse of our hearts and strengthen our resolutions in going on cheerfully and faithfully in the duties of Gods seruice the day following with greater care and vigilancy then we did the day before we shall keepe our hearts wel seasoned with the loue feare of God throughout the whole day when as we fill them with this precious liquor betimes in the morning before they be taken vp and tainted with carnall lusts and worldly vanities We shall moue the Lord to sow in our hearts the seedes of his graces when as like good grounds they are thus wel prepared to receiue them and when they spring vp in vs they will grow the better and faster being well watered in the morning and indure without withering when the sun of persecution ariseth and euen scorcheth with the heate of afflictions We shall preserue our soules from the poysonous contagion of the sinfull times when as before we goe abroad into the infectious ayre we haue betimes in the morning taken our spirituall cordials and antidotes We shall keepe the fort of our hearts from any danger of sacking and surprizing by Satans tentations when as betimes in the morning we haue strengthened all our fortifications and stopped the chiefe passages which leade vnto them Our liues will be the better ordred throughout the whole day when we haue thus well begun to order them in the morning and wee shall performe all duties of holinesse and righteousnes with much more ease and facility pleasure and delight when as by these meditations wee haue acquainted our hearts with them and haue made them familiar with vs by this sweete society We shall not neede to feare the encounters of our spirituall enemies when as we haue betimes betaken vs to our weapons and put on our Christian armour before wee haue put on our clothes Our hearts wil be filled with ioy and comfort in God when as we do thus often reassure our selues of his loue and we shall be safe vnder his gracious protection seeing if we thus wake with God and seeke him Iob 8. 5 6. betimes he will awake for vs and make the habitation of our righteousnesse prosperous as Bildad speaketh Finally if our hearts be thus timely taken vp with these holy meditations they will keepe the roome for such as are of their own nature quality not suffring those which are sinfull carnall meerly worldly to enter and so shall we be fitted for the next following duty of prayer when our hearts are prepared and lifted vp from the earth in these religious thoughts and are not distracted
may I say of sports and recreations Giue them not to them who neede them not hauing no vse of refreshing before they haue laboured nor of repairing their strength before it is spent but vnto those who are wearied with paines-taking that they may more freshly returne to their labours Secondly in respect of time there is required that recreations be onely vsed in such seasons as by God are allowed and allotted vnto them And that is not on the dayes of our rest but on the dayes of our labour not on Gods Sabbaths which he hath appropriated to his seruice but vpon the weeke dayes which he hath allowed for our owne vse For if the Lord hath inhibited the workes of our callings which in themselues are in their seasons lawfull and necessary and cannot be neglected without sinne yea if he will not allow vs on his Day to speake our owne words or to Esa 58. 11 12 13. thinke our owne thoughts because hee would haue vs wholly deuoted and consecrated to the duties of his seruice then much more doth he inhibite sports and recreations which tend not at all to the sanctification of his Sabbaths and are of an inferiour nature and lesse excellency and necessity and which also in respect of their carnall delight most pleasing to the flesh are more likely to steale away our hearts and to distract vs in the performance of holy duties And therefore on this Day the recreation of our bodies ought to be their resting from all labour which is not necessary to the duties of the Sabbath and the recreation of our mindes must be in changing their obiect not imploying them in worldly cogitations but about spirituall exercises hearing the Word praying and praysing of God holy conferences and lifting them vp in heauenly meditations And the like also may be said of the Sabbaths of humiliation when wee humble our selues solemnly in the congregation or priuately by our selues in the sight and sense of our sinnes by fasting and prayer or when some iudgement and affliction is feared or inflicted either vpon our selues or the Church or some speciall members of it which wee desire to preuent or that being inflicted it should bee remooued For if it were not lawfull at those times for Gods people to delight themselues with the vse Exod. 33. 5. of their best clothes no not to refresh their bodies with their ordinary foode then much lesse is it lawfull at such times to feast and sport our selues with pleasures and recreations And this is the sinne which the Lord taxeth in the Iewes In that day saith the Prophet did the Lord of hoasts Esa 22. 12. call to weeping and to mourning and to baldnesse and to girding with sackecloth and behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine Saying Let vs eate and drinke for to morrow we shall dye And also in the Israelites who when the Church of God was afflicted and they therby called to humiliation did lye at ease pamper their bellies with full diet Amos 6. 5 6 7. chanted to the sound of the Viole and inuented vnto themselues instruments of musicke like Dauid dranke wine in bolles and anoynted themselues with the chiefe oyntments but were not grieued for the affliction of Ioseph §. Sect. 6 That we must consort our selues with good company The sixth caution is that for our recreation sake we doe not willingly consort our selues with euill company obseruing heerein the Apostles rule Eph. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse but rather reprooue them Wherein our care ought to be the greater because nothing more causeth neere familiarity and friendly acquaintance then agreement and communion in the same delights and nothing sooner breedeth likenesse of manners and conditions then when in our pleasures wee iumpe and conioyne together with one minde and affection So that as our recreations with them that truely feare God are strong bonds to tye vs vnto them in loue and forcible motiues to make vs also ioyne with them whom wee so loue in all good duties and vertuous actions so contrariwise communicating with prophane persons and carnall worldlings in our sports and pastimes causeth vs in time to proceede from liking of the pleasure to like the party that ioyneth with vs in it and from affecting of the man wee come at last to affect his manners Neither is there more danger in the time of plague for one that is sound to keepe in the same house with those that are sicke then for a true Christian to consort in pleasure with such as make no conscience of their wayes seeing as well from the one as from the other there issueth and spreadeth a secret poyson which with its contagion infecteth those that come into their company §. Sect. 7 That we must take heed that our recreations do not steale away our hearts from God Seuenthly wee must take care that in our recreations wee forget not God and that they doe not steale our hearts from him vnto worldly vanities 2. Tim. 3. 4. lest by degrees we dote so much vpon them that wee come vnder that censure of the Apostle of being louers of pleasures more then louers of God and grow like those Israelites against whom the Prophet denounced a fearefull woe who spent the day in quaffing and carousing and had the Harpe and the Viole the Tabret and the Pipe and wine at their feasts but regarded not the worke of the Lord neither considered the operation of his hands Esa 5. 12. Which if we would auoid we must often take occasion from our pleasures to thinke of the Author of them and bee ashamed that an Heathen Poet should be more forward in the fruition of his peace and pleasure to acknowledge Augustus as his God that sent them then wee to remember Virgil. Eclog. 1. Deus nobis haec otia fecit namque erit ille mihi semper Deus c. and acknowledge the bounty and goodnesse of our gracious Lord who hath multiplied his blessings vpon vs not onely seruing for necessity but also for pleasure and delight Secondly if wee would not forget God in our sports and recreations nor haue our hearts drawne away from him wee must sanctifie them to our vse by the Word and prayer Thinking before we vndertake any if it bee agreeable with Gods will reuealed in the Scriptures or at least of an indifferent nature and not forbidden And being perswaded that it is lawfull in it selfe we must before we enter vpon it make it lawfull vnto vs by hearty prayer for Gods blessing vpon it not vsing if we be in company audible words and visible gestures and actions which would sauour too much of hypocriticall ostentation but lifting vp our hearts and soules onely vnto God by short prayers and eiaculations And as wee are thus to begin them with prayer so we must end them with thankesgiuing praysing the holy Name of our
gouernours to stampe first Gods seale vpon their children that thereby also they may bee marked for the children of God before Satan hath preuented them by sealing them for his slaues and stamping vpon them the markes of perdition Let them instruct them in the principles of true Religion when as by their docible age they are most fit to learne and most strong and able to retaine what they haue learned in faithfull memories lest neglecting this duty Satan and the world teach them in their schoole of impiety all prophanenesse and wickednesse or if they incline at all to some Religion doe by their instruments seduce them from the truth sow in their minds the seeds of errours schisme and heresies and draw them away from God by teaching them to offer vnto him for his pure seruice their owne or other mens inuentions and traditions will-worship superstition and idolatry §. Sect. 6 Examples of the faithfull who haue catechized their family Lastly the examples of the faithfull in all ages who haue been diligent in the performing of this duty may perswade vs vnto it Thus wee reade Gen. 4. 1 2. that Cain and Abel serued God by sacrifices which they could not haue done there being then no written Word for their direction vnlesse they had beene instructed in Gods true Religion by their parents So Abraham is commended for this duty from whom God would not hide his secret counsels because he knew that he would command his children and his houshold Gen. 18. 19. after him that they might keepe the way of the Lord. Thus Salomon was instructed 1. Chro. 28. 9. Pro. 30. by Dauid his father and by Bathsheba his mother from his tender youth to his riper age as himselfe professeth I was my fathers sonne tender Pro. 4. 3 4. and onely beloued in the sight of my mother He taught me also and said vnto me Let thine heart retaine my words keepe my commandements and liue c. And we reade that Iehoash the King was instructed from his tender youth 2. King 12. 2. in the knowledge of God by his good vncle Iehoiada the Priest So also in the New Testament this duty was practised for there were two sorts of Catechumenoi or such as were catechized first such as were adulti and of ripe age who were catechized in the principles of Christian Religion before they were baptized as Theophilus the Eunuch Cornelius and his houshold Apollos and many others whereof these principles were called Heb. 6. 2. the doctrine of Baptismes And the second sort borne in the Church who being in the Couenant were baptized in their infancie and after that catechized and then confirmed by the imposition of hands whereof the principles were called the doctrine of the imposition of hands in the same place because at their confirmation they first rendred an account of their faith And thus Paul remembring Timothies vnfained faith saith that it dwelt 2. Tim. 1. 5. first in his grandmother Lois and his mother Eunice of whom hee maketh honourable mention because they had instructed him from his youth in the doctrine of it And therefore if wee would bee numbred in the Calender of the faithfull or be made happy in their rewards let vs follow their example and as we haue opportunity and conuenient time let vs catechize and instruct in the principles of Christian Religion all those that being capeable of knowledge are committed to our charge §. Sect. 7 Reasons moouing children to submit themselues to be catechized And these are the reasons which may perswade gouernours to performe this duty of Catechizing vnto which we will adde some others which may mooue those who are vnder their gouernement to submit themselues willingly vnto this Ordinance of God to receiue instruction from them and attentiuely to heare them carefully to treasure vp in their hearts and memories what they haue learned and chearefully to render an account of it when they are called thereunto The which I thought necessary in respect of the backwardnesse which is to be obserued in most families and congregations amongst all sorts not onely nor chiefly among children in yeeres but especially such as being riper in age are notwithstanding children in knowledge The which is caused by their naturall auersenesse to these religious duties by the corruption of their iudgements perswading them that they are vnnecessary by the worldlinesse and prophanenesse of their hearts which hindreth them from attending vnto instruction and consequently maketh them vnwilling to bee called to account because they finde themselues vnable to answere and giue any satisfaction to their teachers by carnall pride and proud bashfulnesse which causeth them scornefully to cast off Christs yoke and contemptuously to refuse subiection vnto his Ordinance because they feare to be disgraced before others for their ignorance and small profiting in the knowledge of Christian Religion and finally by the subtill malice of the deuil which casteth before them all discouragements which hee can deuise or raise against this profitable exercise because he well knoweth that it is a most powerfull meanes to dispell the mists of ignorance through which hee misleadeth men to prophanenesse heresie hell and destruction and to inlighten mens minds with sauing knowledge to beate him from his throne and to cast downe the strong holds of sinne and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ by which they shall be brought to all glory and heauenly happinesse §. Sect. 8 Reasons moouing those which are of yeeres to submit themselues to be catechized if they be ignorant Now these reasons concerne not onely children in yeeres but also children in knowledge though they bee ancient in respect of age The first Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32. whereof may be taken from the end of their creation and redemption for they are created vnto good workes which God hath ordained that they should walke in them they are redeemed out of the hands of their spirituall enemies that they should serue God in holinesse and righteousnesse before him all the dayes of their liues they are not their owne but bought with a price that they might glorifie their Redeemer in their soules and bodies But none can truely serue the Lord vnlesse they know him his will and Word from which they must not decline to the right hand nor to the left and neither adde any thing to it nor detract ought from it for else through naturall ignorance they will as our Sauiour chargeth the Samaritans worship they know not what Ioh. 4. 22. and in stead of his true seruice offer vnto him their owne will-worship and inuentions Neither can wee come to this knowledge but by the meanes which God hath ordained one of the chiefe whereof is this religious exercise Secondly we haue vowed in our baptisme that we will fight vnder Christs Banner against our spirituall enemies which wee cannot doe without receiuing a
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
thee vpon my bed and meditate on thee in the night-watches Secondly we may make some part of the Word of God the subiect of our meditation as Dauid also did whose Psal 119. 148. eyes preuented the night-watches that hee might meditate in Gods Word The which he maketh a speciall note of a blessed man that hee taketh such delight in the Law of God that he meditateth therein day and night And thus Psal 1. 2. we may take occasion to thinke of the purity and perfection of the Law what exact righteousnesse it requireth and how farre wee come short of this perfection that so we may be humbled in the sight of our owne corruptions and imperfections or of the excellency of the Gospell and of the gracious promises therein contained applying them by a liuely faith vnto our selues that our hearts thereby may be replenished and euen rauished with the sweet comforts of Gods holy Spirit or of Gods manifold blessings bestowed vpon vs especially the day past and the singular priuiledges which we haue through Iesus Christ of which we shall haue occasion to speake more hereafter Or finally we may thinke of some texts of Scripture which haue some similitude with our present estate As that Rom. 13. 11 12 13. it is now high time to awake out of sleepe for now is our saluation neerer then when we beleeued The night is farre spent the day is at hand let vs therefore cast off the workes of darknesse and let vs put on the armour of light let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying c. And againe Awake thou that sleepest and Eph. 5. 14. stand vp from the dead and Christ shall giue thee light But ye brethren are not 1. Thes 5. 4 5. in darkenesse that the day of the Lord should ouertake you as a thiefe Yee are all children of light and the children of the day wee are not of the night nor of darknesse therefore let vs not sleepe as doe others but let vs watch and bee sober c. Finally we may from present occasions haue good matter ministred vnto vs for our meditations as from the terrour of darknesse wee may thinke how much more fearefull is the spirituall darknesse of sinne from which the Lord hath graciously deliuered vs leauing innumerable others to liue and dye in it and that horrible estate of the wicked who are cast into vtter darknesse vnto whom the light shall neuer appeare nor the Sun of righteousnesse euer shine to bring vnto them any ioy and comfort and so take occasion of praising the Lord for freeing vs from these feares and notwithstanding our vnworthinesse for causing the light of truth and saluation to shine vnto vs rather then to them So from our awaking out of sleepe we may take occasion to thinke of our awaking out of the sleepe of death at the day of Iudgement and from the crowing of the Cocke of the lowd and shrill sound of the last Trumpet whereby being raised from the dead we shall be summoned to appeare before Gods Tribunall to giue an account of all that we haue done in the flesh either good or euill that so night and day we may prepare our selues for Christs comming and be still in readinesse to giue vp our reckonings Finally as we are not much to regard our dreames in respect of any ghesse to bee made thereby of any future things so are we not vtterly to neglect them in regard of other vses For we may not onely by them ghesse at the temperature of our bodies and our naturall disposition in respect thereof and vnto what sins we are most inclined but also we may take occasion from them of good meditations as to thinke of our owne frailty and corruption when wee finde and feele that carnall concupiscence euen in our sleepe hath wrought in vs and caused either such dreames as are wanton and lasciuious or cholericke prouoking vs to reuenge and on the other side to meditate on Gods mercy and goodnesse if wee haue had any dreames that sauour of vertue and Religion who by his Spirit hath sanctified our minds and hearts which of themselues are not able naturally to thinke a good thought or to conceiue a good desire §. Sect. 8 That the profit of these duties will farre exceede the paines Now if any obiect that though these duties are good and commendable yet they are hard and difficult and that it bringeth great wearinesse Mal. 1. 13. thus to serue God both day and night in these spirituall and religious exercises vnto such I dare promise that their profit will farre exceed their paines and their spirituall ioy and comfort will abundantly recompence that carnall distaste which our corrupt flesh causeth in them For if our minds and hearts be thus continually night and day taken vp for Gods vse in these religious exercises it will bee a notable meanes to keepe out Satan and his suggestions from entring and taking possession as they easily will if they be swept cleane and empty of good meditations and desires For they who are idle and doe nothing are at the next step to doing ill and if we be not imployed in the seruice of God the diuell will take vs vp like masterlesse men and hire vs with the wages of sinfull pleasures to spend our time and strength in the workes of darkenesse Secondly if they bee thus replenished with good meditations at our lying downe it will bee a notable meanes to preserue vs from vaine idle and sinfull dreames and contrariwise dispose vs euen in our sleepe to good thoughts and cogitations Thirdly if we thus keepe them well-ordered at our going to bed and throughout the whole night wee shall with much more ease and pleasure keepe them in this state the day following and haue them apt and ready vnto the well-performance of all good duties For as those Ouens are easily heat in the morning in which we baked in the night and the fire soone kindled when wee rise which wee well raked vp and couered when wee went to bed so if wee bee thus exercised ouer night we shall finde the spirituall warmth thereof making vs able and actiue for all good duties in the morning and by adding some new fuell vnto this holy fire we shall with much facility and comfort cause it to burne and blaze out in all Christian and religious duties Finally if with the fiue wise virgins we thus keepe our lamps trimmed night day being alwaies in readines we shall not need to feare the suddaine approching of the Bridegroome but at the least noyse of his comming wee shall rise to meet him and so entring with him into the marriage Chamber of heauenly happinesse we shal there eternally solace our selues in the fruition of his loue and those rauishing ioyes which he hath prepared for vs. CAP. XXXVII That we must moderate our sleepe and
helpes whereas those that vse them not neuer neede them so if wee accustome our selues to immoderate sleepe wee shall turne superfluity into a kinde of necessity and with Salomons Pro. 6. 9 10. sluggard bee still crauing for more when as already wee haue taken too much whereas if as soone as wee feele our spirits refreshed and our strength repaired with moderate rest wee would shake off sloth and rising betimes set our selues about some good imployment nature would bee easily satisfied and would neuer pull vs backe when wee are willing to rise CAP. XXXVIII Of those Christian and religious duties which we ought to performe on the Lords Day for the sanctifying of it §. Sect. 1 That if wee would sanctifie the Lords Day we must prepare for it before it commeth BEsides the duties of a godly life which are euery day to bee performed of which wee haue already spoken there are others which more specially belong to the Lords Day of which wee are now to intreate For howsoeuer we ought to deuote our selues in the whole course of our liues to Gods seruice yet this Day is to be set apart and consecrated wholly after a peculiar manner to Gods immediate worship so as wee may not in any part thereof doe the duties of our callings or any of our owne workes which tend to the aduancing of our worldly ends Whereof I will speake the more briefly because I haue in part touched already the mayne points and summe of the fourth Commandement and because also diuers of my learned and godly Brethren haue excellently laboured in this Argument leauing nothing for me after their plentifull haruest but some few gleanings vnlesse I would picke out of their sheaues and say the same things againe which they haue better said already And yet because my desire is that this Treatise should be perfect in all its parts I will briefly speake of these duties and giue some directions for the spending of this Day in such a manner as may be acceptable vnto God and profitable for the inriching of our soules with all spirituall graces and the assuring and furthering of our saluation And first if we would rightly sanctifie the Lords Day when it commeth there is required before-hand a due preparation neither can any action of waight and worth be well performed which is suddenly and rashly vndertaken and scarce euer thought on before it bee attempted especially if there be much and mighty opposition which will be neuer wanting in these religious duties that so neerely concerne our saluation till we come to keepe a perpetuall Sabbath in Gods Kingdome seeing our spirituall and malicious enemies the deuill world and our owne flesh leaue no meanes vnassayed which may make all Gods holy ordinances vnprofitable vnto vs. §. Sect. 2 Of our general preparation in the whole weeke Now this preparation is either generall or more speciall The generall is in the whole weeke before by performing those Christian and religious duties of which I haue formerly intreated For if the heart be kept continually in good plight and order seasoned with the loue of piety and settled in a good course then the duties of the Lords day will be easie and familiar sweete and delightfull And as he that keepeth himselfe in breath by running euery day holdeth out well when he is put to his best speed and runneth that race for the getting of the Garland whereas he who taketh his ease is pursie and shortwinded and running with much paine and difficultie tyreth before he come to the goale so if we would euery day inure our selues to run our spirituall race in the performance of all holy duties wee should finde our selues long-winded actiue and able to hold out when as on the Lords Day wee are put as it were to our best speede for the obtaining of the Garland of grace and Crowne of glory whereas if wee spend the weeke in slothfull ease and pamper our selues to the full with sensuall delights If we giue our hearts liberty to range after worldly vanities and fix them wholy vpon earthly pleasures and profits if we let our tongues loose to discourse onely of sensuall and terrene affaires and neuer acquaint them with the language of Canaan and if all our actions being suteable to them both are wholly imployed about temporary obiects then shall wee finde it impossible on the Lords day to withdraw them from their common haunt seeing for want of vse religious exercises will be tedious and vnpleasant vnto vs and though we with some force bring them to holy duties yet finding no taste nor delight in them they will euer and anon steale away or violently breake from vs and roue and range after worldly vanities §. Sect. 3 Of speciall preparation to be vsed in the Euening before the Lords Day The more speciall preparation is to be vsed on the euening before the Lords day wherein two things are to bee performed First wee must remoue all impediments which might hinder vs in our rest and the sanctifying of it and secondly we must vse the helpes which may further vs in these holy duties The maine hindrances which must be remoued are two worldlinesse and wickednesse By the former I vnderstand our earthly and ordinary businesse worldly cares and cogitations which if they keepe possession in our hearts they will choke the seed of Gods Word distract vs in our prayers and meditations and make all holy exercises cold formall and vnprofitable vnto vs. For the preuenting whereof it is much to be desired that we would as much as in vs lyeth and so farre forth as will stand with the necessary duties of our callings so order and dispose of all our worldly businesses as that they might bee wholly dispatched and settled betimes on the Saturday whereby we should not onely be preserued from incroching vpon the Lords Day as it is the practice of many for the effecting of our worldly affaires which through our negligence and forgetfulnesse being left vndone doe then presse vpon vs as workes of necessity but also we should haue hereby conuenient leisure and fit time for our better preparation vnto all those holy and religious duties which the next day are to be performed And this is to keepe our foot from the Sabbath Esa 58. 13. Eccl. 5. 1. Exod. 3. 5. namely from treading vpon Gods holy ground and entring rashly vpon his right when as wee appoynt and set apart an interim of time betweene our worldly affaires and those holy duties of the Lords Day as it were certaine bounds betweene vs and the Mount to keepe vs from violating Gods Commandement wherein wee are to weane and sequester our hearts from all worldly things that they may bee wholly intent vnto holy exercises In which regard the ancient practice of the Church was very commendable and consequently the neglect thereof to be lamented which ordained that all labouring men both in husbandry and trades should giue ouer their worke betimes vpon
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
bountifully bestoweth vpon vs the inestimable riches of his spirituall graces and the day of mustring and training his souldiers in the spirituall warfare wherein he armeth them at all poynts with the spirituall armour and infuseth into them such strength and courage that they become inuincible and obtaine victory ouer their spirituall enemies Finally it is Gods market Day wherein he freely offereth all such wares Esa 55. 1. as are needfull for vs without money and to store vs with all prouision which shall be necessary for the preseruing of our spirituall life the whole weeke following And who would not long after such a market wherein is assured gaine without losse Who would not before-hand thinke of all his wants which he may haue supplied so easily and good cheape And rather then by forgetting them to liue in penury and misery who would not before he commeth to this market seriously consider of his wants take sure notice of them and rather then faile by forgetfulnesse put them into his Writing-Tables for the better strengthening of his memory that so when he commeth to this spirituall market he may make prouision of what he chiefly needeth and not be to seeke when hee is to make his bargaine CHAP. XXXIX That the whole Lords Day must be consecrated vnto him first by resting on it from all labour and from sinne §. Sect. 1 That we must spend the whole Day in religious exercises ANd these are the duties which are to bee performed in our preparation In the Day it selfe the maine duty is that wee consecrate it as an holy Rest vnto Gods worship and seruice and not in a part onely as it is the practice of many who thinke that they haue done all required of them if they haue spent some few houres in the publike seruice of God consuming all the rest of the Day about their owne affaires which respect their pleasure or profit but we must spend the whole Day in holy and religious exercises For the Lord requireth at our hands that we remember to keepe holy not some few houres only but the whole seuenth Day and as he alloweth vnto vs for our owne affaires not some houres onely of euery day in the weeke but the whole sixe dayes so hee reserueth vnto himselfe for his seruice such a Day as he granteth vnto vs. In which regard we shall deale deceitfully and vngratefully with God if we vse a double measure in sharing out the time a shorter in allotting a Day to his seruice and a longer for our owne worldly imployments But as he alloweth vnto vs six dayes consisting of 24. houres so wee are not to curtall his Day and to shorten him of his due but to allow vnto his seruice a Day of like length and continuance seeing God hath made a plaine bargaine with vs that he will haue a whole Day for his seruice as well as wee six for our owne imployments And therefore as we would thinke that our hired labourer should deale deceitfully with vs if being hired for a weeke to doe our worke he should labour in our businesse some few houres euery day and spend all the rest of his time in his owne affaires so will God thinke of vs if we deale with him after the same manner neither is it a lesse odious crime in his eyes to clip his precious time when we come to pay vnto him his due tribute which he hath giuen vnto vs in full waight and measure then it is vnto our Prince if wee offer vnto him for payment clipt coyne when we haue receiued it good and currant out of his Mint And if such a subiect deserueth to be hanged and quartered though hee payeth his tribute because hee hath payed it in clipped coyne how shall they escape vnpunished who deale no lesse deceitfully with God himselfe Besides as God requireth so we professe that wee sanctifie a day vnto him and therefore if hauing consecrated the whole wee doe with Ananias Act. 5. keepe backe a part for our owne vse and iustifie our action that wee haue done all we promised we shall both rob God of his right and by lying vnto the holy Ghost make our selues liable to the like punishment Againe such a Day as God obserued for his Rest we must according to his example keepe for ours but he rested from all his labours a whole seuenth Day after he had finished his workes and created nothing anew and therefore we must rest from our workes a whole day and not a part onely Moreouer as God rested the seuenth Day so he is said to haue sanctified it that is to haue dedicated and consecrated it as holy vnto his seruice Now as things consecrated to holy vses may not be recalled and Leuit. 27. 28. Act. 5. 4. reuersed in whole or in part without sacrilegious profanation because they are no longer in our power but Gods right so cannot wee without theft and sacriledge take from God voluntarily and wilfully any part of that time which is consecrated to his seruice Finally the duties of the Sabbath are so manifold and important as the hearing and reading of the Word prayer both publike and priuate meditation on that which we haue heard and vpon the workes of creation holy conference and such like that the whole day were too short though it were altogether spent in these religious exercises and if they bee rightly performed as they should be they will leaue vs little time for any other imployments Yea so farre ought we to be from imagining that any part of the Day may lawfully be spent about our owne businesse that wee must not thinke the night it selfe exempted from diuine seruice and religious duties for as the six dayes which God hath allowed vs for our owne workes are naturall consisting of a night as well as of a day and containe in them full 24. houres according to that in Genesis The euening and the morning were Gen. 1. the first day so the Lords Day containeth in it the like proportion of time and therefore ought to be wholy spent in the duties of Gods seruice as farrre foorth as will stand with charity and necessity of nature As we see in the example of Dauid who in the Psalme appointed for the Sabbath professeth that it is a good thing to shew foorth Gods louing kindnesse Psal 92. 1 2. in the morning and his faithfulnesse in the night and in Paul who continued Act. 20. 7 12. the exercises of Religion as the preaching and hearing of the Word and administration of the Sacrament when he was at Troas euen vntill the breake of day which though it were extraordinarie in respect of those times of persecution yet it teacheth vs that the night following the Lords Day is a part of it and as it may in like cases be allotted to the publike duties of Gods seruice so ordinarily wee should performe in some part of it pious duties of like nature and in the
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
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
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
and weary of holy exercises do stand still or turne backe againe into their old sinfull courses and in stead of seeking the Kingdome of God and his righteousnesse doe spend the chiefe of their strength in pursuing of worldly vanities How many of those who would bee thought good husbands for their soules that are wholly negligent in the spirituall husbandry euery hand while intermitting their paines and diligence sometimes vsing the meanes of growing and thriuing in grace and sometimes neglecting them praying onely when they are pinched with afflictions hearing the Word at their best leasure and most ease in the Countrey when the weather is warme and the wayes faire in the Citie when they cannot walke abroad about their pleasures or profits as in time of winter when the foulenesse of the way and weather and darkenesse of the night leaueth vnto them no other imployment and at no time taking any care after the seede is sowne to couer it in their hearts by Meditation or conference that it may not be stolne away but take roote and bring foorth fruit in due season So also receiuing the Sacrament only at Easter or some of the chiefe festiuals and neglecting to come to the Lords Table though often inuited all the rest of the yeere besides and finally reading the holy Scriptures and other profitable writings vnconstantly and by vncertaine fits when they haue nothing else to doe or cannot well tell how to put away otherwise the tediousnesse of idlenesse Through which vnconstancy after long vsing the meanes they little profit by them but like those of whom the Apostle speakes they are euer learning and neuer able to come vnto the knowledge 2 Tim. 3. 7. of the truth they are old truants and though in profession ancient yet children in growth They are like those of whom Seneca speaketh who are alwayes but beginners euen to their ending and but about to settle themselues in the course of a godly life when death approching will force them to finish it Finally they either like Non-proficients stand at a stay without any increasing in knowledge faith and other sauing graces or the fruits of them in a godly life or else de-ficients falling backe from their profession and betaking themselues to the seruice of Satan the world and their owne sinfull lusts Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine but euen oftentimes vnto losse What doe they but make the practice of their Religion a Penelopes web one day vndoing that which they haue done in another or like vnto Sysiphus his fained labour rowling vp the stone till it be almost at the hill top and then suffer it to tumble backe againe and so giue them occasion to renew their labour All which vnconstancy and euill fruits which spring from it doe proceed from the corruption of our natures and the imperfection of our sanctification the reliques of sinne still remaining in vs which make vs apt and prone to returne to our old courses like a Horse to his trot that is not thorowly paced or an Hawke to turne Haggard that is not well manned §. Sect. 4 That constancie in all Christian duties is strictly required in Gods Word But let vs not please our selues with this state of imperfection but labour and striue daily after more perfection and seeing how vnsettled wee are euen in the state of regeneration in all Christian courses let vs bewayling our vnstayednesse indeuour to attaine vnto more constancie in the imbracing and practising of all good duties For God requireth at our hands that we should serue him not by fits and flashes but constantly in all our courses and not onely that we doe well but that wee continue in well-doing Thus Samuel chargeth the people that they should take heede 1. Sa. 12. 20 21. not of forsaking the Lord and renouncing his seruice but that they should not turne aside after vaine things which would not profit nor deliuer them from danger So the Wiseman requireth that we should continue in the feare of Pro. 23. 17. the Lord all the day long and the Apostle that we should neuer be weary of Gal. 6. 9. well doing seeing in due season we shall reape if we faint not and exhorteth vs to be steadfast vnmooueable alwayes abounding in the worke of the Lord 2. Thes 3. 13. because we are sure that we shall not labour in vaine And this constancie we 1. Cor. 15. 58. must shew both in chusing and holding vs to the right way and also in walking in it In professing constantly the truth of Religion and liuing accordingly in our holy practice For the first we must be constant in imbracing and professing of Gods Truth and not by fits onely when it will best stand with our worldly aduantage So the Apostle exhorteth Watch yee 1. Cor. 16. 13. stand fast in the faith quit you like men be strong And againe Stand fast 2. Thes 2. 13. Apoc. 2. 25. Col. 1. 22 23. and hold the traditions which yee haue beene taught whether by word or our Epistle Vnto which constancie in the truth hee limiteth and appropriateth the benefit of our Redemption by Christ For he saith that we are reconciled by his sufferings if we continue in the faith grounded and settled Eph. 4. 14. and bee not mooued awry from the hope of the Gospel So elsewhere hee chargeth vs that we hencefoorth be no more children tossed to and fro and carryed Gal. 3. 3. about with euery winde of doctrine The which hee condemneth in the Galatians as extreme folly And reioyceth in the contrary constancie of the Colossians ioying and beholding their order and the stedfastnesse of their faith in Christ And the like constancie we must also shew in the practice of all Christian and religious duties according to our profession for as we must not bee weary of bearing vpon vs the liuery of our Christian profession and be ready to cast it off when the sunne of persecution shineth so neither in doing the duties of our Lord and Masters seruice but we must labour to bee stablished in euery good word and worke as the Apostle prayeth 2. Thes 2. 17. for the Thessalonians And desire with Dauid to keepe the Law of God continually for euer and euer Our practice of godlinesse must not with Ephraims goodnesse be like a morning cloud which vanisheth ere noone nor like Hos 6. 4. the dew which falleth ouer-night and goeth away the next morning But neglecting all things in comparison of this one thing necessary we must make them giue place to the constant performance of religious duties when as they cannot stand together whereof wee haue an example in Daniel who setting all things apart would not neglect his constant course Dan. 6. of calling vpon God three times a day though thereby he hazzarded the fauour of the King yea euen his owne life Whose example if we would
imitate we must carefully auoyd two vices as notable hindrances of this constancie the first is carelesse sloth in spirituall duties arising from our ouer-much minding and affecting of worldly things which maketh vs either to neglect them altogether or to performe them vnconstantly and onely by fits which kinde of intermission is a temporary defection and if it be not reformed will bring vs at last to a full and finall neglect of them The other is fickle vnconstancie in our courses proceeding from carnall lothing of spirituall exercises which causeth vs to bee soone weary of performing any good duty and therefore to shift and change as the sicke man turneth from one side to another vnto a new exercise before we haue finished that in hand and brought it to any good effect like the vnruly Patient who hindreth the cure by often changing of medicines before any of them haue had time to worke or the foolish Gardener who euery hand while transplanteth his trees from one soyle to another and letteth them not haue any conuenient time to be settled and rooted CAP. IX Reasons which may mooue vs to be constant in all Christian duties of a godly life and the meanes of it §. Sect. 1 That constancie is an inseparable companion of integrity ANd thus we see what that constancie which is required in the duties of a godly life and the vices which wee are to shunne as opposite vnto it The arguments which may mooue vs to this constancie are many some whereof I will briefly touch The first reason is because it is an inseparable companion of integrity and vprightnesse of heart For if in sincerity and truth wee performe seruice vnto God out of our loue and obedience to his will then these motiues alwayes remayning will make vs constant in doing of it Whereas if in hypocrisie we formally performe any duties being mooued thereunto by worldly respects then doth our obedience last no longer then they last and as they are variable and subiect to many changes so shall wee likewise change with them according to that of the Apostle Iames A double minded man is vnstable in all his wayes Secondly if we be Iam. 1. 8. not constant in the duties of a godly life all the paines which wee take by fits will be spent in vaine seeing we shall vndoe that one day which wee did the day before and like foolish builders one while setting vp and another while pulling downe we shall not be edified in our faith and sanctification and after much time spent bee neuer the neerer the finishing of our worke For though at some times we row neuer so strongly against the tyde and streame of our corruption yet when wee intermit our labour and giue our selues to sloth and negligence they will carry vs downe againe as farre from the Hauen of our hopes as we were at the beginning Of which we haue lamentable experience in many ancient professors who through this inconstancie in religious duties stand at a stay like dwarses whose age brings no growth neither increasing in knowledge faith and other sauing graces nor in bringing foorth of the fruits of them in their liues and conuersation If therefore wee would spend our paines to any purpose let vs not onely begin well but continue the worke of our sanctification till we haue perfected our holinesse in the feare of God as the Apostle 2. Cor. 7. 1. exhorteth If we would be true Nazarites consecrated to Gods seruice we must not be holy by fits but fulfill the dayes of our sanctification and separating Num. 6. 5 8. our selues from all sinfull pollution we must be holy to the Lord. For as in legall purifications though a man obserued neuer so strictly some Num. 19. 11 12. dayes allotted to his clensing yet if hee failed in any one though it were the very last and defiled himselfe with any legall pollution all his former labour was spent in vaine and the worke was new to begin againe so is it also in our spirituall purifying and in our sanctifying and consecrating our selues to Gods worship and seruice Thirdly the benefits which arise from this constancie may perswade vs to imbrace it for by continuance in Ioh. 8. 31. the Word of Christ we approoue our selues to be his Disciples indeed Wee shall with much ease performe all Christian duties when by our constancie we haue brought our selues to an habit And as all things which are put into a state of motion doe continue moouing with great facility and little helpe and if it be intermitted requireth much more strength and paines to begin it againe then it would haue required to haue continued it in that state so if we be continually inured to the duties of a godly life they will be easie and familiar vnto vs whilest this spirituall motion continueth but if it be broken off and intermitted it is a new worke to begin againe and will not be renewed to the former state without much indeuour and great difficulty It is easie to keepe that armour bright which is daily vsed but vse it onely by some fits and hang it by the walls till it be rusty and it cannot without much labour in skowring it be restored againe to its former brightnesse If the Instrument be daily played vpon it is easily kept in tune by the skilfull Musician but let it but a while be neglected cast in a corner the strings and frets breake and the bridge flyeth off and no small labour is required to bring it into order And thus also it is in spirituall things which are kept in an easie and orderly course with one halfe of the paines if wee continue them with a settled constancie Finally this constancy in holy duties giueth vs assurance of all Gods promises according to that of the Apostle We are made partakers of Christ if we hold the beginning Heb. 3. 14. of our confidence stedfast vnto the end and that couenant made with Dauid in the behalfe of his sonne Salomon I will establish his Kingdome for euer 1. Chro. 28. 7. if he be constant to doe my Commandements and my iudgements as at this day and by Gods gracious and free promise giueth vs iust title to spirituall and heauenly rewards For he will render to euery man according to his deeds To Rom. 2. 6 7. them who by patient continuance in well-doing seeke for glory and honour and immortality eternall life as the Apostle speaketh §. Sect. 2 The manifold euils which accompany vnconstancy in good duties Lastly the manifold euils which are caused by vnconstancy may effectually moue vs to be constant in all good duties For this various and often changing of our spirituall estate vpon euery slight occasion maketh our seruice odious vnto God and all our actions vncleane in his sight The which is implyed in the ceremoniall Law wherein the Chamelion was forbidden among the beasts which were vncleane whose property is to hold constantly no
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties whē wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
zeale into our hearts whereby we are disposed vnto them let vs make no delayes but exhort one another daily whilest it is called to day Heb. 3. 13. lest any bee hardned through the deceitfulnesse of sinne Finally if God hath put power into our hands and some pitty and charity into our hearts whereby we are inabled and mooued to doe the workes of mercy we are to lay hold vpon these opportunities and not hazzard the losing of them by our slothfull delayes according to the counsell of wise Salomon Withhold Pro. 3. 27 28. not good from them to whom it is due when it is in the power of thine hand to doe it Say not vnto thy neighbour Goe and come againe and to morrow I will giue when thou hast it by thee For if we neglect our opportunity when God offereth it he may iustly deny it vs when wee would haue it or if it still continue he may withdraw his grace more and more which we haue neglectfully abused and so giue vs vp to our owne hardnesse of heart to goe forward and increase in our former neglect Finally seeing our hearts are deceitfull fickle and flitting and we haue them not so at command that we can keepe them close vnto good duties or preserue in them at our pleasure the fire of deuotion it would be our wisedome to take them in their good mood and to lay hold of the opportunity for the performing of holy duties as Prayer Meditation renewing of our Repentance and such like when we finde and feele them best affected towards them and when wee discerne that they are well warmed with the fire of Gods Spirit we are to stirre it vp and as it were to blow it more and more giuing vnto it vent in our holy actions that it may not be choked and smothered For if we doe not take them at this aduantage they will slip away and the heate of our zeale and deuotion growing coole in vs we shall become vnfit for any religious duties and as vnable to worke our hearts to any frame of godlinesse as to fashion the yron to a new figure and forme when the fire is extinguished and the heate gone out of it §. Sect. 4 That we must obserue an order in doing these duties auoid confusion The last rule respecting the circumstances of a godly life is which I haue already in part touched that for the auoyding of confusion and vnsettlednesse in our course of Christianity we doe not confound and intermingle duties one with another but that we vpon good aduice and mature deliberation propound vnto our selues some good order in the doing of them allotting vnto euery houre and part of the day some speciall duties to be ordinarily performed in them As such and so much time for Prayer Meditation Reading and other religious exercises such and so much for the duties of our callings recreations and ciuill imployments for sleeping waking rising going to bed eating and drinking conferring and the like The which howsoeuer we may not superstitiously tye our selues vnto for conscience sake because God hath left the fitting of all times and occasions to our Christian liberty and to spirituall wisedome as shall be most agreeable and profitable for vs in our seuerall places and callings yet for order sake and to auoyd confusion vnconstancy and vtter neglect of good duties after that vpon sound aduice wee haue set downe a good order and method for our proceeding in Christian duties and what time is ordinarily to be spent in them we are not easily and vpon euery slight cause to alter our course but to keepe our selues as neere as we can vnto it vnlesse either necessity charity or some vnlooked for opportunity of better and more profitable imployment offering it selfe vnto vs doe mooue vs in Christian wisedome and discretion at some times to varie from our common course of proceeding And this wee shall finde profitable not onely to auoyd disorder and confusion but also to settle our hearts in a constant practice of all good duties which otherwise naturally affecting variety nouelties and often changes in religious exercises by reason of that saciety and carnall lothing which they bring to our corrupt nature would euery hand while bee flitting and starting sometimes performing them in a confused manner and sometimes neglecting them altogether CAP. III. Of the rules of a godly life respecting the matter forme and substance of it §. Sect. 1 That we can no otherwise aspire to perfection in Christian duties then by proceeding by degrees THe rules of a godly life which respect the matter forme and substance of it come now to be intreated of The first wherof is this that we aspire vnto perfection by degrees and not dreame or imagine that we can the first day and in the beginning of our conuersion attaine vnto it For howsoeuer the Lord is not tyed to times and meanes but can as soone and as well perfect the worke of our Regeneration as he did the worke of our Creation wherein he did but say the word and it was done and howsoeuer sometimes to shew the absolutenesse and greatnesse of his wisedome power and goodnesse he maketh quicke dispatch of his great worke of grace and causeth some to attaine vnto a great measure of perfection by the extraordinary assistance of his holy Spirit especially such as are conuerted in their latter times and hauing long loytered are cast behind hand and haue much way to trauel and worke to finish in the very euening of their liues and some others also whom hee sanctifieth from their Esa 49. 1 5. birth and tender youth to be his greatest lights shining in his Church yet this is not vsuall in Gods ordinary course of proceeding nor much more to bee expected of vs then that wee should haue the stature and strength of men as soone as we are borne vnto which wee ordinarily attaine by degrees because we were at once made perfect and compleat in the extraordinary worke of our Creation Besides we haue all true sauing graces according to the measure and proportion of faith vnto which we cannot at once ordinarily attaine in any great perfection both because it selfe also must hold some proportion with our knowledge which is not Heb. 11. 6. suddenly attained as soone as we are conuerted vnlesse we had it before and also because faith as we haue shewed increaseth by degrees and wee cannot attaine vnto any great measure and fulnesse of perswasion but by much exercise in holy duties and great experience of Gods loue and goodnesse towards vs. We must not then in the childhood of our Christianity thinke that we can attaine vnto the perfection of old men in Christ and so accordingly in our words and profession after a glorious manner take vpon vs but we must be content with the Apostle whilest 1. Cor. 13. 10 11. we are children to doe and speake as children and when wee become men to put away childish
meanes is the remembrance of Gods Iudgements The third meanes is often to call vnto our remembrance Gods fearfull Iudgements executed vpon all sinners but especially vpon such as haue Mat. 24 38. continued in their wickednesse with carelesse security and wholly neglected to keepe this watch as of the old world who liued in all rechlesse security eating and drinking buying and selling marrying and giuing in marriage so doing these things as that they neglected all things else which were necessary for their safety and saluation vntill Noah entring into the Arke they were all swept away with an vniuersall deluge Thus also Sodom and Gomorrah liuing in their sinnes with all security were attached with Gods fearfull Iudgements when they least thought of them and were wholly destroyed with fire and brimstone Thus Babylon exceeding Esa 47. 8 9. in security as much as in all other sinnes had those punishments which she least feared inflicted vpon her Thus the Lord threatened the Church of Sardis that if they would not watch he would come as a thiefe against Apoc. 3. 3. them that is bring vpon them suddenly vnexpected iudgements with which when they neglected this warning they were afterwards fearfully surprized But of this poynt I haue spoken at large in another Treatise of carnall security and hardnesse of heart Treatise onely let it suffice here to shew that as neglect of Gods Iudgements maketh vs secure and carelesse so the often calling of them to mind is a notable meanes to make vs watchfull that wee may not haue the like or greater inflicted vpon vs. The which is the principall vse that our Sauiour intended in propounding the former examples of the old world and of Sodom and Gomorrah fearefully punished because they securely Mat. 24 3◠42. Luk. 〈…〉 35 3◠went on in their sinnes that wee might not be ouertaken with the like but that continually watching and praying wee might bee thought worthy to escape them when God commeth in his visitation to take notice of our wayes And thus also the Apostle hauing called to remembrance Gods heauie Iudgements inflicted vpon the Israelites saith that all these things were written for our learning vpon whom the ends of the world 1. Cor. 10. 5. to 12. are come that by flying their sinnes wee might escape their punishments and thereupon inferreth this vse that wee should not presume on our owne strength but that he who thinketh hee standeth should take heed of falling §. Sect. 3 Of the fourth meanes which is to remember the day of death The fourth meanes is that wee continually remember the day of our death not as though it were farre off but neere approching and euen knocking at our doores For our liues are short and momentany and this short time so vncertaine that we haue no assurance that we shall liue another day no not so much as the next minute When wee goe abroad wee know not whether we shall returne home nor when we are at home whether wee shall liue to goe abroad when wee goe to bed wee cannot tell whether we shall euer rise and when we rise whether we shall againe goe to bed For many haue been thus suddenly taken away going well out of doores and neuer returning lying downe securely to take their rest haue been found dead the next morning Now seeing that which befalleth one may happen to any and that which hath been the case of many may probably betide any one let it be our wisedome to stand continually vpon our watch that we may be found in readinesse seeing it is a matter that concernes vs no lesse then the euerlasting saluation or damnation of our soules And seeing we are not sure of liuing another day let vs thinke that euery day may be the last and so take occasion to watch carefully ouer our wayes that we may when God pleaseth to call be prepared to goe vnto him with cheerfulnesse and ioy and when wee are inticed to commit any sinne as to loue the world immoderately to increase our riches by fraud and deceit or violence and oppression to sweare lye and profane the Lords Day to drinke drunken commit filthinesse or any other sinne let vs say vnto our owne soules Would I commit this or that sinne if I were sure that this day were my last Farre would it be from me if I were thus perswaded And therefore let mee bee now as farre from giuing way willingly vnto any of these or the like sinnes seeing for ought I know it may be the last minute And thus when wee finde our selues slacke and backward vnto any duties of Gods seruice let vs examine our owne hearts whether we would not shake off all sluggishnesse and goe about them with all care and diligence if we were perswaded that wee should not liue another day and then if wee be wise we will bee as circumspect and carefull that wee neglect no good duty which may bring comfort to our hearts peace to our consciences and assurance of saluation to our soules seeing many as lusty as we being well in the morning haue beene dead before night §. Sect. 4 The last means is to meditate often on the day of Iudgement The last meanes which I will heere touch is that we often meditate vpon that great and terrible Day of the Lord when hee shall come with 2. Cor. 5. 10. thousands of his holy Saints and Angels to iudge both the quicke and the dead when as we must all appeare before the Iudgement seate of Christ that euery man may receiue the things done in his body according to that he hath done whether it be good or bad Of which Day because we are vncertaine when it will be we should alwayes keepe our spirituall watch that we may whensoeuer Christ commeth be found ready And this vse our Sauiour himselfe maketh of his assured and yet vncertaine comming Of that day and Mar. 13. 32 33. houre saith he knoweth no man no not the Angels which are in heauen neither the sonne but the Father onely Take yee heed therefore watch and pray for yee know not when the time is lest comming suddenly he finde you sleeping So likewise the Apostle Peter The end of all things is at hand be yee therefore 1. Pet 4. 7. sober and watch vnto prayer And surely if wee would but seriously consider with what rauishing ioy at that Day the hearts of all those shall be possessed who like wise and faithfull seruants shall be found watching and waiting for the comming of their Lord when as hee who hath pronounced Mat. 24. 45 46. them blessed already shall then enter them into the full fruition of blessednesse and make them ioynt owners of all that hee hath the vnspeakeable ioyes inestimable riches and triumphant glory of his Kingdome and on the other side with what shame and confusion of face vexation of spirit and horrour of conscience they shall bee plagued and tormented who with the euill
in our want of wisedome and prouidence that wee doe not rightly dispose of them and allot to all sorts of duties their seasonable times or in our worldlinesse and immoderate loue of earthly things which maketh vs thinke all time lost that is not spent about them and that we are quite vndone if but a little while we intermit our diligence in seeking of them For God by one Commandement doth not crosse another nor bringeth vs into such straits but that we may if it be not our owne fault haue seasonable time of yeelding our obedience to them all Hee would haue vs looke to our state and prouide for our families but he would not haue vs so immoderate in our care and labour that we should mind nothing else and haue no leisure for religious duties seeing hee is both able and willing to prouide all necessaries for vs and them if casting our care vpon him and relying vpon his prouidence wee set apart seasonable time for both And therefore he would not exempt Ioshua though as a man would Iosh 1. 8. thinke wholly taken vp in the warres and in the gouernment of a mighty people from spending some good part of his time in this duty of meditation And we see that Dauid himselfe though wonderfully imployed in warre and peace the gouernment of a whole Kingdome and the care of his owne family did yet much exercise himselfe in this religious duty Yet say which we ought not to doe that our worldly businesse must haue the precedence if wee would not haue it appeare to be a false friuolous and carnall pretence deuised of purpose to hide our vtter neglect and contempt of religious duties let vs at least allot vnto them some of that time which we can spare from our worldly and necessary imployments and set our selues about this exercise when our businesse is ouer Or suppose they will take vp the whole day let vs allot to this vse some small part of the night and make bold to borrow some little time from our sleepe that we may not by the vtter neglect of this duty sleep in sin and so much intend the refreshing of our bodies as that we suffer our soules to droope and languish by with-holding from them their spirituall food and the comfort of their communion and secret conferences with God For if wicked men are so vigilant and diligent in plotting and performing euill towards others and themselues that they are content to allot the time of their rest to labour in these workes of darknesse and as Dauid saith of them deuise mischiefe vpon their bed Yea if their minds bee so intentiue Psal 36. 4. and their hearts so wholly set vpon it that vnlesse they haue deuised or executed some mischieuous designe their sleepe departeth from Prou. 4. 16. them as Salomon speaketh how much rather should wee bee willing to spare some time from our sleepe that we may spend it in some such holy and heauenly meditations as may inrich vs with spirituall grace inable vs to Gods seruice and helpe vs forward in the way of saluation Finally suppose that we are so wholly diuided betweene businesse and sleepe that neither night nor day we can finde any time for this holy exercise yet we haue no colour of excuse if wee doe not set apart some time vpon the Lords Day which may be spared from publike duties in the Congregation and priuate with our families to be spent in meditations seeing then in what state soeuer we be whether bound or free Masters or seruants rich or poore we cannot reasonably pretend any such excuses of distraction by our worldly businesse all which we are bound to set apart and to consecrate our selues wholly our actions words and secret thoughts to the seruice of God and to vse all good meanes which may inrich vs with grace and further our saluation and this especially among the rest for though our case and state may be such that wee are necessarily restrained from Gods publike seruice in his holy assemblies as we see in the example of Dauid and of captiues and prisoners the sicke and seafaring men and Psal 42. 1 2. and 84. 1 2 3. some seruants yet all men and in all conditions may on this day spend some time in holy meditations vpon some things which they haue obserued out of Gods Word or workes As for that last pretence of wanting a fit and priuate place for meditation by reason that we are straitened in our dwellings and haue alwayes some with vs in the same roome who would hinder vs in this exercise it is of so small waight that it is scarce worth the answering For there is no man that earnestly desireth to performe this duty who may not at one time or other find some conuenient place for the doing of it For if hee haue no roome in the house he may with Isaac walke abroad into the fields or if dwelling in the City he be debarred of this priuiledge hee may as Dauid exhorteth commune Psal 4. 4. with his owne heart vpon his bed and be still of which his precept hee propoundeth himselfe for an example in diuers places of the Psalmes wherein as thinking the day too short or too much taken vp with other imployments he professeth that he spent also some part of the night in diuine meditations And so much concerning the reasons which may mooue vs to this exercise and the impediments which hinder vs from vndertaking and performing it CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body §. Sect. 1 Of the place of meditation IN the doctrine of meditation which is the next poynt to be handled according to that order which I before propounded I will intreat first of the circumstances of this duty and then of the substantiall parts of it The circumstances are either the subiect place or the adiuncts which either respect the time of it or the disposition and gesture of him that meditateth The place ought to be priuate that being solitary and alone wee may be free from outward distractions which would hinder vs in this exercise and that being wholly sequestred both in mind and body from all worldly impediments we may intirely and seriously deuote our selues to the seruice of God in the performing of this duty And thus Isaac when hee would meditate walked solitarily in the field our Sauiour retired himselfe sometime to the Desart sometime to the Mount of Oliues Dauid meditated Psal 4. 4. Dan. 8. 2. Act. 10. vpon his bed Daniel in his chamber and by the riuer of Vlai Peter vpon the house top So that there is no place limited to this exercise seeing God is present euery where and will be found in all places alike if we seeke him with deuout and holy hearts And therefore it is not much materiall whether we meditate either vpon our bed in the morning euening or in the night watches or in
our secret closets or in the fields and in our retired walkes Onely these two things are to be obserued in our choyce of the place first that it be free from company and noyse for our meditation must be a soliloquie with God and our owne soules and secondly this priuate place must be such as in our experience we find freest from distraction and fittest to further vs in our deuotion In which regard as I take it those places are most conuenient wherin there are fewest obiects to draw away the senses with vnusuall delights seeing they are ready to carry to the imagination what they obserue with pleasure and that being distracted withdraweth also the mind and heart from this exercise And consequently our closet and chamber or our ordinary and vsuall walke abroad where nothing is to be obserued but that which is common and often seene are to be preferred before such places wherein there is variety of new and pleasing obiects and one ordinary place better then diuers and many because we can there soonest and with most ease recollect our thoughts and being gathered keepe them together without distraction §. Sect. 2 Of the time that it must not be continuall but as we get fittest opportunity Concerning the time of this set and solemne meditation diuers things are to be obserued First it must not be perpetuall and continuall for howsoeuer the other kind of meditation which is sudden short and occasionall may be at times performed when we haue any opportunity yet this serious and solemne kind cannot be so in regard of our weaknes which cannot beare it and indure the labour and in respect of other duties which wee are bound to performe as well as this both religious and ciuill and must be all done in their due and seasonable time In which regard it is to be esteemed so farre off from a state of Angelical perfection which is wholly taken vp with contemplation that it cannot bee excused nor wiped from the blemish of deserued blame because many other duties as necessary in their due time and place are vtterly omitted and neglected Besides the obiect of this exercise being spirituall diuine and supernaturall is farre too excellent for the weake sight of our minds to be alwayes gazing on or if it should it would soone bee dazeled and dulled yea distracted and quite lost like the bodily eyes with beholding the Sunne in his full brightnesse Yea as this exercise must not bee continuall so neither should it be ouer-common the which as it causeth wearinesse and satiety they lothing and this remissenesse and slacke performance which faileth as much in the manner zeale and deuotion as it exceedeth in time and number so doth it by assiduity lose in our iudgement that esteeme and in our hearts that awfull reuerence and feruor of affection which is due vnto it and so becommeth cold and formall heartlesse and vselesse like physicke which being ordinarily taken becommeth familiar to nature and so worketh not any extraordinary effect Neither can the most men be often exercised in this duty in a set and solemne manner vnlesse they cause other necessary duties of Christianity and of their callings to giue way vnto it with great losse and inconuenience In which respect great difference is to be made between the rich and wealthy who haue much spare time and poore men who liue by their daily labour and haue little time to spare for the performance of many religious duties no lesse necessary And amongst those who haue worldly necessaries without bodily toyle mee thinkes there should bee some difference in the frequency of this exercise betweene ordinary Christians and vs of the Ministery and that we should more often apply our selues vnto it then any other sort of men both because spirituall and heauenly things are the chiefe obiects about which our minds should bee exercised and because these holy meditations doe more directly and immediately fit vs for the duties of our callings then they doe other men in theirs In which regard it were to be wished that wee would let few or no dayes passe without some time spent in this holy duty which will make vs much more profitable both to our selues and others The which I speake not to spurre on any to outrunne his deuotion which being left behind will make this exercise cold formall and not worth the while and much lesse to bridle and restraine the zeale of other men who haue will and time to performe daily this holy duty but onely because I would not insnare weake consciences with doubts and difficulties by laying vpon them this taske as a necessary burthen which the Lord hath left free and at their deuotion §. Sect. 3 Of the fittest time for meditation The second thing required in respect of the time is that it be not left at randome and at large without any certaine limits bounding it to one part of the day more then another but then doing it when we are best at leisure or when some good mood or pang of deuotion driueth vs to it for then we shall neuer be constant in this exercise but shift it off from one time to another at the first rarely performing it and at the last neglecting it altogether But when with good aduice we haue made choyce of that time of the day which is fittest both in respect of our abilities and occasions it is our best way not for conscience but conueniency to keepe vs strictly to it if some important cause and vnexpected and waighty businesse doe not presse vpon vs and change our course obseruing constantly as neere as we can the same dayes of the week and the same houre of the day for the ordinary performing of this exercise For as order in all good duties is a cause of constancy so an orderly constancy or constant order is a notable meanes of continuance and perseuerance whereas if wee intermit them and doe them onely by fits our false and deceitfull hearts vnder pretence of putting them off to a more conuenient time will make vs at last wholly to omit them For if we bee vnfit to day wee shall bee more vnfit to morrow and indisposition if wee yeeld vnto it without resistance not labouring with our hearts to bring them into better frame and to recouer the heate of our cooled deuotion will quickly bring vs to a loathing auersenesse and vtter neglect But though it bee concluded that some certaine dayes and houres must be wisely chosen and constantly deuoted to this exercise yet what speciall time this should be as what dayes of the weeke or what houre in the day should be set apart for it is not so easily determined onely the Lords Day so challengeth this duty as most proper vnto it that it cannot then be neglected in some kind or other without sinne For the choyce of other dayes and set houres in them it must be left to Christian prudence ayded by euery mans owne experience which will
in leisure and meanes may chuse that time which they finde most fit others which earne their liuings by their labours or are otherwise taken vp with many and important businesses either priuate or publike must take such times as will best stand with their waighty affaires Yet let euery one allow a little to this profitable exercise and euen those who are most pinched with pouerty and so pressed with the waight of important imployments that they can finde no leisure in the weeke dayes yet in any case let them not omit it vpon the Lords Day which is wholly to bee set apart from all worldly businesses and to be all spent in such spirituall exercises So likewise the time of continuing in reading cannot bee stinted and limited to any certaine and constant space but must bee measured by our deuotion and other affaires Only this may be generally said that seeing much reading is a wearines to the flesh and wearines dulleth the appetite and causeth distaste therefore it is best not to reade ouermuch at one time but to leaue with an appetite that we may returne vnto it againe with more delight and not to let wearines and satiety but wisdome and discretion put an end vnto it §. Sect. 10 Of the wofull neglect of this holy exercise But though this counsell be good yet few in these dayes do greatly need it seeing it is so wofully neglected amongst the most who professe Christianity that there is much more need of a spur to hasten our speed then of a bridle to restraine vs from running our selues out of breath For many there are who otherwise in their iudgements hold this exercise of reading as commendable and profitable that are yet so wholly addicted to the world that they can scarce finde any leisure in any one day of the weeke to spend some time in this religious exercise but are wholly taken vp with such imployments as will bring vnto them some earthly profit or with the cares of this life and forecasting of their businesse for their best aduantage Others abounding in leisure rather then they will spend any time in this profitable exercise the which notwithstanding is irkesome and tedious when they are idle and haue nothing to doe do wholly giue themselues ouer to sports and pastimes hunting and hawking carding and dicing dancing and reuelling or else idle and vaine communication and complementall visitations heereby preparing against themselues a fearefull reckoning when being called to giue vp their accounts before the supreme Iudge of heauen and earth how they haue spent that precious time which he hath allowed vnto them to glorifie him and make their Calling and Election sure they shall be constrained to giue euidence against themselues out of the bookes of their owne consciences that they haue spent almost all their time in things vaine and wicked seruing therby the diuell the world and their owne carnall lusts and little or none at all in spirituall exercises and in the duties of Gods seruice Neither will it at this day any thing auaile vs to say that we had so much worldly busines that we could not intend this and such religious exercises seeing God in his Law hath absolutely required them not dispencing with vs vpon any Deut. 17. 19. pretence of busines For euen Kings and great Commanders who haue greatest and most important imployments both in warre and peace are Josh 1. 8. not withstanding expresly inioyned to reade and meditate in Gods Law The which was accordingly performed by holy Dauid though hee had as many distractions and waighty imployments as any other Yea then it Psal 119. will be told vs if we will not know it before that we were chiefly sent into the world that we might do seruice vnto our Lord and Master who hath created and redeemed vs which therfore ought to haue bin preferred before all other imployments that the duties of Gods seruice and meanes fitting vs vnto it was that one thing necessary and our main and chiefe busines Luk. 10. â—2 vnto which all other businesses worldly affaires which tend only to maintain our momentany and vncertaine liues to vphold our brittle mutable estates for a moment of time in respect of eternity ought to haue Mat. 6. 33. giuen place if both of them could not stand together as they ordinarily might if we were not too greedy in pursuing these worldly trifles with an vnsatiable appetite or wanted not wisedome and discretion to performe duties of both kinds in due order and time CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life §. Sect. 1 That reading is a most profitable exercise THe second maine poynt which I propounded is that reading of the Scriptures and other holy and religious bookes is a notable helpe and furtherance vnto a godly life The which may easily be vnderstood by that which is already spoken and needeth not any large discourse to proue it And yet it will not bee amisse to say something of it not so much to informe or conuince the iudgement of the truth as to perswade the heart to put it in practice And first generally it may be said that to what vses soeuer the Scriptures are profitable and necessary to the same purposes reading of them which is the meanes whereby we deriue from them these benefits is necessary and profitable seeing though they be a most rich treasury of all goodnesse yet they will doe vs little good if they be locked vp and not by reading and preaching opened vnto vs. So that we may truly say that reading of the Scriptures doth nourish our soules seeing it conueyeth vnto them the food whereby they are nourished that it cureth vs of all our spirituall sores and sicknesses seeing it conueyeth and applyeth vnto vs the soueraigne salues and medicines whereby wee are recouered that it guideth vs in the way of truth because it openeth vnto vs the light which serueth to direct vs. Yea it serueth to all vses and purposes whereby we may be furthered in all duties of godlinesse seeing it discouereth vnto vs that diuine brightnesse of the supreme and vncreated wisedome the reading whereof as one Hieronym ad Celant de Instit matrisfam saith sharpeneth the sense inlargeth the vnderstanding heateth our lukewarmenesse rowzeth vp our sloth extinguisheth the darts of lust moueth mourning draweth from vs teares maketh vs to approch neere vnto God who when we reade conferreth with vs by his holy Spirit In which respects he perswadeth in another place that it should bee our chiefe care to study and know the diuine Law wherein we may see the examples of Gods Saints as present before our eyes and by the counsell thereof learne what is to be done and what auoyded For it is a great helpe vnto holinesse and righteousnesse of life to replenish the mind with the diuine Oracles and to be alwayes meditating in our hearts vpon those
our sinnes and the Iudgements of God due vnto them testifying our repentance for them and our vnworthinesse of his least mercies by resting from all bodily labour in the day of our fast and wholly abstaining from our food and all other comforts and delights of this life so farre foorth as it will stand with necessity of nature charity and comelinesse and much more by forsaking all our sinnes and doing the workes of piety and charity that by this renewing of our humiliation and repentance wee may increase the feruency of our prayers and strengthen our faith in this assurance that they shall be graciously heard and granted vnto vs. In which description this religious fast being principally intended as an exercise of repentance by which it is increased and as a helpe to our prayers that they may bee more feruent is sufficiently distinguished from all other kinds of fasts As first from the fast of necessity for want of sustenance or appetite to it seeing this is voluntary and at our free choyce Secondly from that ordinary abstinence whereby wee temperately soberly and sparingly feed vpon Gods creatures for the satisfying of nature and not the pleasing of our carnall lusts and appetite which is most commendable as being of common and daily vse and the other onely to be vsed vpon extraordinary occasions seeing in this fast we restraine our selues but in respect of some part of our food whereas that whereof wee intreate is a totall abstinence for the time both from all food and the most of our worldly comforts Thirdly from a physicall fast which is prescribed and vsed for the cleansing of the stomake and body from ill humours and the preseruing or recouering of our health and from a politique fast appoynted by the Magistrate for ciuill ends and the good of the Common-wealth seeing this is a religious fast which aimeth onely at such ends as are spirituall and tend to the health and welfare of our soules Lastly from a morall fast which is vndertaken by those which are single and vnmarried for the preseruing of their chastity and keeping their bodies from being defiled with filthy lusts seeing this is no solemne or extraordinary action but to be commonly put in practice so oft as wee finde it necessary and seeing also it aymeth at a farre other end then this of which I heere speake namely the preseruing of chastity Whereas the end of the religious fast is by humiliation and prayer to obtaine some speciall suites at Gods hands §. Sect. 2 That the duty of fâ—â—â—ing is not ceremoniall but â—eâ—â—iâ—ed Gospel as well as the Law Againe whereas I call it a religious act I imply hereby that God is the Author of it and requireth it at our hands seeing he hath restrained vs in all duties appertaining vnto his seruice that we worship him according to his reuealed will and not according to our owne inuentions Neither are we to esteeme it as a part of the ceremoniall Law which is abrogated by Christ for howsoeuer there were many rites about it of this nature which now are some of them abolished and some out of vse as renting of their garments wearing of sackcloth sitting in ashes and couering their heads therewith and such like yet in respect of the maine substance which is the humbling of the soule before God by all good meanes that we may testifie our repentance and be made more feruent in our prayers Ioel. 2. 12 13 14 Esa 58. 5 6 7 c. 2. Chro 20. 3. as it was required of them more especially then the outward rites and ceremonies in the time of the Law so is it no lesse commended vnto vs vnder the Gospel to be religiously obserued vpon all extraordinary occasions For our Sauiour Christ purposely teacheth vs the right manner Mat. 6. 16. 17. 21. how iâ— ought to bee done commendeth the efficacie of it being ioyned with prayer a Luk 5 31 35. and sheweth that howsoeuer his Disciples vsed it not whilest he was with them because it was vnseasonable for the children of the Bride chamber to fast the Bridegroome being with them yet they should performe it when he was taken from them And thus it was accordingly practised by the seruants of God not on certain dayes set times but vpon great and extraordinary occasions not only in the time of the Law as by b 2 Chro. 20. 3. Iehosaphat and his people by c Dan. â— 3 â—0 2. 3. Daniel d 〈…〉 21. Ezra and the children of the captiuity by e 〈…〉 18 19. Queene Hester her maids Mordecay and all the whole people of the Iewes but in the New Testament also by the f 〈…〉 14. Disciples of Iohn the Baptist g 〈…〉 2 3. and by the Church when they set apart Paul and Barnabas By h Luk. 2. â—9 Hannah the Prophetesse and i Act. 10. 30. Cornelius who it seemeth frequently vsed this exercise and not onely vpon extraordinary occasions that by the helpe thereof their prayers might be more seruent and effectuall to preuaile with God though it may bee not in that solemne manner and with that deepe humiliation as is ioyned with this whereof we speake For this is to bee performed not ordinarily and so oft as wee pray but vpon extraordinary occasions as the Apostle implyeth where he inioyneth married persons not to defraud one another vnlesse by consent 1. Cor. 7. 4. for a time that they might giue themselues to fasting and prayer seeing he must needs be vnderstood of extraordinary fasting prayer vpon vnusuall and waighty occasions because ordinary prayer is to be vsed by them euery day together without any necessity of such separation So our Sauiour telling vs that the time of fasting is a time of mourning implyeth that it is vnseasonable but when we are occasioned to mourne vpon some speciall and waighty cause for otherwise ordinarily Christians are to reioyce in the Lord as the Psalmist and the Apostle exhort and Psal 33. 1. Phil. 4. 4. Esa 22. 12. not to mourne after this extraordinary manner till God calleth them vnto it Finally it is euident that this fasting ought not to be ordinary seeing it is a Sabbath of humiliation wherein we are bound to rest from all our ordinary labours and duties of our callings in which we are ordinarily to spend our time §. Sect. 3 The causes of a true fast and when it is most seasonable The cause which should mooue vs to performe this duty of fasting is that we may by more feruent and effectuall prayer obtaine at Gods hands some great and extraordinary benefit either priuatiue or positiue Priuatiue as freedome and deliuerance from some dangerous euill either of sinne or punishment In respect of the former when we or our Country in which we liue are guilty of some grieuous sinne and other meanes ordinarily vsed haue not beene effectuall to pull vs out of it or when some strong
corruption doth yet lye vnmortified in vs and preuaileth against vs notwithstanding our many purposes and promises to subdue and root it out then is this exercise seasonable that humbling our selues in an extraordinary manner wee may with all feruency desire the assistance of Gods holy Spirit for the healing of our selues and the Land by turning vs vnto God and for pulling vs out of these preuailing and raigning sins through serious and sound repentance for the subduing of our corruptions that they may no more leade vs captiue vnto sinne and bringing of them in subiection to the spirituall part And thus Paul in the sight and sense of his sinnes especially that haynous wickednesse in persecuting the Saints of God in his first conuersion is said to haue fasted three dayes Act. 9. 9 11. And Ezra with the people humbled themselues by fasting before the Ezr. 9. 3 6. 10. 6. Neh. 9. 1 2. Lord because they had grieuously sinned by taking strange wines the which raigned and swayed so powerfully amongst them that the authority of the Magistrates and preaching of the Prophets was not for a good while sufficient to pull them out of it The euill of punishment is also a sufficient motiue to make vs humble our selues before God by fasting and prayer and that either when some heauy iudgement is threatned and imminent that we may auert it or already imposed that we may bee deliuered out of it whether it bee priuate and concerne our owne person and family or publike respecting either the Church or Common-wealth Concerning the first when the heauy Iudgements of God are but threatned and ready to light vpon vs then the Lord especially calleth vs to fasting and mourning that vnfainedly repenting of our sinnes Esa 22. 12. which are the causes the iudgement which is the effect may cease and be auerted And then this exercise is most seasonable and profitable because the sentence is more easily stayed then reuoked and the malefactour with lesse suite acquitted or pardoned then the execution put off after he once hath his doome besides that it is a greater benefit and much more safe and sweet to be kept from the fire then to be pulled out like fire-brands that are halfe burned and much more pleasing vnto God seeing he attaineth vnto the end of his threatnings which is not to punish for hee delighteth Ezek. 33. 12. Micah 7. 18. not in the smart of his children whom he correcteth but that by mature and seasonable repentance we may escape and so his mercy may be magnified in the forgiuenesse of our sinnes An example whereof we haue in Iehosaphat who by humbling himselfe by fasting and prayer escaped the inuasion of his many and mighty enemies and in the Nineuites who at Ionas preaching repenting of their sinnes were spared and preserued from that imminent destruction which was threatned against them Neither are Gods threatnings absolute but to be vnderstood with Ier. 18. 7 8. the condition of repentance namely that the punishment denounced shall be inflicted if we goe on in our sinnes but auerted if wee humble our selues before God and so leaue and forsake our sinnes But if wee haue neglected this duty till the Iudgement haue already seazed vpon vs then our best course is to doe it rather late then neuer and to labour by our sound humiliation to haue our sinnes first pardoned and then to haue the punishment remooued which we haue had no care to preuent Whether it bee a priuate iudgement inflicted on our selues as sickenesse pouerty losses disgraces and such like or publike lying vpon the Church and Common-wealth wherein wee haue our part and share either in our owne persons or by sympathy and compassion as being fellow-members Iudg. 2. 4 5. 3. 9. Dan. 9. 3. Ios 7. 6. Ioel 1 14. 2. 12 15. of the same body as the sword captiuity pestilence famine and the rest So likewise this exercise is profitable when wee addresse our selues vnto God as humble suters for the obtaining of some speciall and important benefit which is no lesse necessary for the good estate of our selues or others then hard and vnlikely to bee obtained or atchieued by any meanes of our owne deuizing And thus it is fit that wee should humble our selues before God by fasting and prayer when wee vndertake any waighty businesse either for our selues or the good of the Church and Common-wealth vpon which occasion Ezra Nehemiah and Hester Ezr. 8. 21. Nehem. 1. 4 13. Hest. 4. 16. Act. 13. 3. fasted and the Church when they sent foorth Barnabas and Paul about that great worke the conuersion of the Gentiles But especially wee haue iust cause of thus humbling our selues when we finde some great defect in any of Gods sauing graces and would labour earnestly with God by Prayer that it may bee supplied when wee finde our selues exceeding weake in faith and desire to haue it increased and strengthened when we feele our hearts hardned through the deceitfulnesse of sinne so as we cannot repent and would haue them suppled and softened that they may resolue and melt in vnfained sorrow for our sinnes when wee finde our affiance in God so feeble that it is ready to faint and faile in euery small triall or when we perceiue want of gifts and abilities in our selues for the well performing of the duties of Christianity or of our callings and would be suters to him who is the Fountaine and Author of euery good Iam. 1. 5 17. and perfect gift that hee will inable vs at least with competency and sufficiency of such gifts as are necessary for the discharge of our duty with comfort to our selues and profit to others but especially so as Gods glory may receiue no damage or detriment §. Sect. 4 The ends of a true fast And these are the causes which may moue vs to fasting The ends at which we must chiefely ayme in this action are of two sorts The first and principall is the glory of God which wee then most magnifie when we vilifie and abase our selues acknowledging our great vnworthinesse of his least mercies and extolling his grace goodnesse in that he doth not inflict vpon vs those fearefull Iudgements which our sinnes haue deserued In which respect it is quite contrary to the nature of a true Fast if we propound this as the maine end of it that we may satisfie Gods Iustice and merit by it at Gods hand the pardon of any of our sinnes or the ioyes in heauen in any part or degree For such a Fast is fit for none but Pharisees and proud Iusticiaries who would rob God of the glory of his free grace and mercie and our Sauiour Christ of the all-sufficiencie of his merits and satisfaction that they may in some part arrogate it vnto themselues by hauing some share in the praise of their iustification and saluation And they who thus fast the Lord may iustly charge them as he did the
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
§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly comforts And as we must thus totally abstaine from meates and drinkes so must we in the greatest part from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18. and delights and much more moderate our selues in the vse of them so farre forth as will stand with necessity and comelinesse then at other times Thus wee must abridge our selues from some part of our ordinary sleepe that by this bodily waking wee may be more ready to keep the spirituall watch haue more time to spend in religious and spirituall duties as also that we may hereby testifie our humiliation acknowledging our selues vnworthy as of other blessings so of our ordinary rest and sleepe To which purpose the Faithfull 2. Sam. 12. 16. Ioel 1. 16. vnder the Law did lie vpon the ground and in sack-cloth and hard beds that lying thus vneasily they might take the lesse rest Wherein our care must be that wee so performe this bodily exercise as that it doe not the next day disable vs for Gods spirituall seruice as hearing the Word and prayer which are the ends of it by making vs drowzy and sleepie through ouer-much watching Secondly we must moderate our selues in the vse of our apparell putting on our worst attire which may be most fit to signifie and also further our humiliation And in any case for that time to forbeare such shew of brauerie in our Exod. 33. 5 6. garments either in respect of the costlinesse of the stuffe or fashion as may in the eyes of others be an ensigne of our pride and in our owne hearts the fuell of it And much lesse are we at such times to vse light and vaine fashions frizling of the haire and painting of the 1. Pet. 5. 5. face which if they be at all times vnlawfull and vtterly mis-beseeming Christians whose best ornaments are humility and modestie then surely are they in the day of our humiliation odious and abominable Thirdly we must abstaine this day from all carnall and worldly Quod si gula sola peccauit sola quoque ieiunet sufficit Si verò peccauerunt caetera membra cur non ieiunent ipsa c Bernard de ieiunio Quadrages Serm 3. Ioel 2. 16. 1. Cor. 7. 5. delights and pleasing the senses which would lessen our sorrow for our sinnes hinder our humiliation and abstract our mindes from spirituall duties And as we must not delight the taste with meates and drinkes so neither the eyes with delightfull sights nor the cares with pleasant musicke and witty and merrie discourses nor the smell with sweete odours especially the vse of the marriage bed is to be forborne euen of the bride and bridegroome and much more of others and recreations in all kindes which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde Lastly wee must in the day of our fast abstaine from all worldly businesses and workes of our callings seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde for the Lord inioyneth vs Leuit. 23. 36. Esa 58. 13. that in this Sabbath of humiliation we doe not our owne pleasures walke in our owne waies nor speake our owne words The which rest is necessary on this Day that wee may consecrate it wholy vnto the Lord by spending it in the duties of his seruice without distraction and also that we may hereby be put in minde of our rest from sinne for if the workes of our callings which are lawfull in themselues may not on this Day be lawfully done then how odious must wee needs thinke will it bee vnto God if doing the workes of darknesse we serue the world the diuell and our owne flesh Now the time of this bodily exercise which it is to continue may bee diuers in respect of the diuers occasions which require greater or lesser humiliation and the diuers states of mens bodies as they are able to hold out in this exercise without impayring of their health The ordinary time of a fast is the space of foure and twenty houres or of a naturall day from supper time on one day to supper time on another or from dinner to dinner though this be lesse fit and more rarely vsed because it should be a whole day that is consecrated vnto God as a Sabbath of humiliation and not part of two dayes So the Lord inioyning it saith It shall bee vnto you a Sabbath of rest and ye shall afflict Leuit. 23. 36. Iud. 20. 26. Jos 7. 6. 2. Sam. 1 12. 3. 35. your soules in the ninth day of the moneth at euen from euen to euen shall you celebrate your Sabbath The which was accordingly obserued by the faithfull from time to time But when the occasion hath beene extraordinarily great and the causes of humiliation of greatest waight and importance the faithfull haue prolonged the time of their fast to testifie their sorrow for their sinne so much the more and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction In which case Hester the Iewes continued their fast three days together Daniel Hest 4. 16 17. Dan. 10. 2 3. Act. 9 9. one and twenty dayes Paul three dayes to the end that hauing a longer time for this exercise their humiliation might be the greater and their hearts more thorowly touched with a thorow sense of their sinnes and with a liuely feeling of their distressed estates then they could haue beene in a shorter time §. Sect. 3 Of the inward and spirituall exercises in our fast The second part of the Christian fast is the inward and spirituall exercise which is the end of the outward and without which it is of no 1. Tim. 4. 8. Rom. 14. 17. value for as the Apostle telleth vs Bodily exercise profiteth little but godlinesse is profitable vnto all things and The Kingdome of God consisteth not in meates and drinkes but righteousnesse and peace and ioy in the holy Ghost In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious if the inward fast were not ioyned with it Thus hee chargeth the Iewes that they fasted to themselues and not to him when they rested in the externall abstinence and bodily humiliation and telleth them that if they would keepe a fast which should bee acceptable vnto him they must execute iudgement and shew mercy and compassion euery man to his brother and not oppresse the fatherlesse Zach. 7. 5 6 9 10. stranger and poore nor so much as imagine euill against their brother in their heart So elsewhere he reiecteth the fast of the Iewes because therein they onely afflicted their soules with bodily abstinence and did hang downe their heads like a bulrush for a day and did spread sackcloth Esa
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
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
tentations that they shall not be able to doe vs any hurt For whereas those who liue in their sinnes and neglect the duties of a godly life doe giue vnto him all aduantage against them and by leauing off the brest-plate of Righteousnesse doe lie open to his poysonous darts so as he may easily perswade them that they are subiect to Gods wrath and the curse of the Law seeing they continue in their sinnes that they are not ingrafted into Christ seeing they bring forth no fruits of holinesse and righteousnesse that they are out of Gods fauour seeing they haue no care to please him by performing such duties as are acceptable in his sight and finally that they are not the children of God because they are nothing like him nor reformed according to his image nor heires of heauenly happinesse seeing they haue not purged themselues as it becommeth those who haue this hope Contrariwise when we keepe this brestplate of Righteousnesse fast buckled vnto vs wee may without danger repell all his fiery darts seeing we are assured that we are in Gods fauour whilest wee labour in all things to please him that wee are in Christ seeing without him wee could doe nothing that we are Gods children seeing we resemble him Ioh. 15. 5. in holinesse and righteousnesse and labour after perfection as he is perfect That we are freed from the curse of the Law and the guilt and punishment of all our sinnes seeing we feele the vertue of Christs death effectuall in vs for the mortifying and subduing of our corruptions And finally that maugre all the malice of our spirituall enemies we shall attaine vnto heauenly happinesse seeing our mercifull God hath graciously promised that he will reward our temporary seruice with this inestimable and eternall wages and crowne his owne graces in vs and the fruits which wee haue brought forth of them in the Christian duties of a godly life with endlesse ioy and immortalitie §. Sect. 5 That by a godly life we are prepared against the day of death The fourth benefit of a godly life is that thereby wee are continually prepared against the day of death so that the manifold euils Heb. 9. 27. which accompany it cannot hurt vs nor the dreadfull terrours thereof daunt and dismay vs. For howsoeuer it is appointed that all must die and this sentence like the lawes of the Medes and Persians is irreuocable yet to those that walke in the waies of godlinesse the nature of death is quite changed and the sting thereof taken away For of the last and greatest euil it is made vnto them a preparatiue to the chiefest good of an enemy it is become a friend of a Sargeant to arrest vs and imprison vs in hell it is become a ioyfull messenger sent of God to deliuer vs out of all worldly miseries and to bring vs into the ioyes of heauen In which regard the Wise man saith that howsoeuer Pro. 14. 32. the wicked is driuen away in his wickednesse yet the righteous hath hope in his death And that riches profit not in the day of wrath but righteousnesse deliuereth Chap. 11. 4. from death that is from the sting of death and all the euils that doe accompany it And the Spirit of God pronounceth them Blessed Apoc. 14. 13. that die in the Lord for they rest from their labours and their workes follow them Namely that they may be crowned with ioy and immortality The which if it were well weighed might iustly not onely free the faithfull from the immoderate feare of death but also make it appeare precious in their eyes as it is in the sight of God and moue them Psal 116. 15. Phil. 1. 21 23. August in 1. Epist Ioan. with the Apostle to desire to be dissolued and to be with Christ seeing that is best of all and as one saith not to die patiently but to liue with patience and to die with ioy For who reioyceth not when after a wearisome pilgrimage hee approcheth neere vnto his owne Country when after a dangerous passage wherein hee hath beene tossed and turmoiled with aduerse windes and tempestuous stormes hee is ready to arriue safely in the long expected hauen when after his dayes labour hee commeth to receiue liberall wages and when after a dangerous and doubtful fight hauing conquered all his enemies hee is to be presented by the holy Angels before his Soueraigne King that hee may receiue the Crowne of victory And howsoeuer death hath many terrours which doe accompany it yet to those that haue serued God in the duties of a godly life they need not seeme terrible seeing against euery blow they haue their ward against euery poyson their soueraigne antidote They must leaue the world but they must goe to heauen forgoe their riches but for them enioy heauenly treasures bee depriued of momentanie delights but that they may attaine vnto euerlasting ioyes lose the comfort of all their friends but in lieu of it shall haue the sweete society of the Saints and Angels yea the fruition of God himselfe and his Christ and holy Spirit whom to enioy is to bee perfectly happy Yea but it is a grieuous sight to behold our friends mourning for our departure but this is recompenced with the hope of our happie meeting and the present ioyes of our heauenly entertaynement by the rest of our friends that are gone before vs. Yea but death is a straight and paynefull passage but it bringeth vs to a spacious and glorious Palace In our bodies wee are afflicted with many griefes of sicknesse but these are eased with the inward peace of conscience and comfort of the Spirit Wee are in euery part of our bodies racked with paine but they are onely the throwes that goe before our heauenly birth whereby we are borne to euerlasting and immortall glory Our bodies must be buried and corrupt in the earth but being sowne in corruption they shall arise incorruptible and our mortall shall 1. Cor. 15. 42 43 put on immortality our weaknesse strength and our basenesse glory Finally if liuing in Gods feare wee dye in his fauour wee may bee strongly armed against all the terrours of death and expect it at all times with a ioyfull countenance §. Sect. 6 That by leading of a godly life we are assured to be freed from iudgement condemnation Lastly by leading of a godly life wee may be assured that wee shall bee freed from Iudgement and condemnation in the world to come For if we liue here in the feare of God our sinnes shall not come into Iudgement because they are already iudged in Christ who hath satisfied Gods Iustice for them and payed our debt to the vttermost farthing If wee haue beene carefull here to play the good Stewards and dayly keeping our reckonings straight receiue our acquittance and discharge before wee sleepe sealed with the blood of Christ applied vnto vs by a liuely and renewed faith wee shall haue nothing to account for
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
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
of the fruits of this hatred from which diuers impediments doe arise that hinder many in the wayes of godlinesse And these are either internall in the minde and iudgement or externall in the words and actions of the former sort there are two notable hinderances and discouragements The first is the false iudgement and erroneous opinion of wicked worldlings shewed in their hard and harsh bitter and vncharitable censures of the godly whereby they condemne their persons and all the good graces of God in them with all the vertuous actions which are done by them as euill and faultie Their feruencie of deuotion in religious exercises they iudge to be grosse hypocrisie their wisdome and Christian prudence they repute wilinesse and subtilty their simplicity folly their zeale 2. King 9. 11. madnesse their patience Stoicall apathy and stupidity their frugalitie niggardly auarice their bounty lauish wastfulnesse their Christian forbearance and long-suffring pusillanimity and base cowardize their seuerity cruelty their resolute and absolute obedience to Gods Law they condemne as no better then rebellion against Princes and Magistrates their contempt of the world and earthly vanities is reputed by them cynicall and melancholike sottishnesse and folly In a word if wee set our selues seriously to please God nothing that wee can doe will please the world but all is taken at the worst and euen our best vertues will be branded and blemished by their vniust and vncharitable censures as blameworthy and vicious But that this may not discourage vs in our Christian courses let vs consider that this hath beene euer the portion of all Gods children to be condemned by his enemies Thus the Prophets were censured to be opposites to Princes and States the Apostles to be seditious Matth. 11. 18. persons and brochers of nouelties Iohn the Baptists abstinence Matth. 26. 8. and austerity was counted deuillish Maries loue and bounty reputed needlesse and lauish wastefulnesse Yea our Sauiour Christ himselfe escaped not these false and vniust censures but had his best actions blemished with the malicious censures of wicked men His miracles done by the vertue of his diuine nature were deemed to be done by the power of Beel-zebub the prince of the deuils For his benigne sociablenesse he was iudged a boone-companion and a friend to Publicanes and sinners and all his gracious words wrested and misconstrued vnto the worst sense which wit and malice could giue vnto them And therfore if we will walke in their steps we must looke for the like measure which both our fellow seruants and our great Lord and Master haue found before vs. Againe let vs remember that we stand or fall to our owne Master and as it will doe vs little good to be approued of the world when he condemneth vs so as little hurt to be condemned of the world when God and our consciences doe approue and iustifie vs. Finally let vs know to our comfort that the day will come when all these vniust censures and sentences pronounced by the mouthes of malicious men shall be wholy reuersed and all the sorrow and griefe caused by them swallowed vp with rauishing ioy when we shall heare that last sentence of approbation pronounced by our Lord and Sauiour Well done good and faithfull seruant c. applauded Matth. 25. 23. by the acclamation of all the Saints and Angels §. Sect. 5 Of worldly contempt vnto which the godly are liable The other impediment whereby the world laboureth to discourage all that in the sincerity of their hearts feare and serue God is to Mal. 3. 17. haue them aboue all other men in greatest contempt and basest esteeme For whom God prizeth as his choysest Iewels the world vilifieth as abiects and the refuse of all things whom the Lord honoureth with the glorious titles and priuiledges of his owne children and heires apparant to his heauenly Kingdome the world despiseth as men vnworthy to liue in any humane society And no sooner are they admitted into that holy and happy communion with God and fellowship of his Saints but presently worldly and wicked men shunne them as vnworthy their company For as the vniust man is an abomination Pro. 29. 27. to the iust so he that is vpright in his way is abomination to the wicked And this was that stumbling blocke which being cast into the way hindred many of the Rulers from following Christ and from imbracing and professing that truth of which their consciences were conuinced because they feared lest hereby they should impeach their reputation and expose themselues to the contempt of their consorts louing the praise of men more then the praise of God This kept the parents Ioh. 12. 43. Joh. 9. 23. of the blinde man from confessing Christ and iustifying his miracle because the Iewes had decreed that if any man did confesse that Iesus was Christ he should be put out of their Synagogue and banished from their societies and publique assemblies Which impediment if we would remoue wee must learne to esteeme basely of the worlds estimate and neither to thinke better of our selues when it honoureth vs nor worse when it vilifieth and despiseth vs. To which purpose let vs consider that when wee are for righteousnesse sake most contemned in the eyes of the world wee are most magnified in the eyes of God and contrariwise when we haue most the applause of men in our euill courses we are esteemed of God most vile and abiect according to that of our Sauiour That which is highly esteemed amongst Luk. 16. 15. men is abominable in the sight of God Let vs remember that we cannot immoderately affect the applause of men and maintaine faith and a good conscience For as our Sauiour demandeth How can yee beleeue Ioh. 5. 44. which receiue honour one of another and seel not the honour that commeth from God onely That we can neuer hold out constantly in our course of Christianity vnlesse we can with the Apostle esteeme it a very small 1. Cor. 4. 3. thing to be iudged of mans iudgement and can be content with him by honour and dishonour euill report and good report to goe forward in the duties 2. Cor. 6. 8. of a godly life which if wee performe with neuer so much diligence zeale yet if therein we doe not ayme chiefely to please God more then men we shall not be the seruants of Christ but of the world Gal. 1. 10. seeing we will be willing to lay aside our profession and holy practice when the world censureth and condemneth them Let vs know that it will little auaile vs at the day of death or iudgement to haue had the approbation and applause of men when as God and our owne consciences shal condemne vs nor be any cause of griefe at that day when we call to minde that for the pleasing and honouring God in all Christian duties we haue displeased the world and brought our selues into contempt with men when as the
life seeing they are but light and momentany in respect of that eternall weight of Glory which they shall 2. Cor. 4. 17. cause vnto vs. Let vs consider that though the Lord deferreth long to execute his Iudgements yet those that abuse this patience and long-suffring shall not escape in the end and the longer that vengeance hath beene delayed the more fearefull and intolerable will it be when it is inflicted For though God commeth slowly yet he payeth surely and the longer that he is fetching his stroke the more heauily will it light vpon those who doe not preuent it by their repentance Finally let vs know that wicked men when they seeme most to flourish in the world doe not euen in this life escape vnpunished For if they be not haunted with those hellish furies the terrours and torments of a selfe-accusing conscience which giueth them inwardly many a cold pang when they smile and laugh in the face and outward appearance they are not free from more dangerous and desperate punishments though they bee lesse sensible and smarting euen the deadly lethargie of carnall security and that scarce cureable disease of a feared conscience and hardnesse of heart Neither ought wee to be any more discouraged because God seemeth wholy to deferre the bestowing of his rewards vpon those that serue him vnto another life and because in the meane time godlinesse bringeth little gaine and the seruice of God small profit in the world For suppose that this were so yet the riches and eternity of the reward will when it is bestowed abundantly recompence our short forbearance And therefore if the most couetous vsurers can with patience forbeare the sight and fruition of their gold which notwithstanding is that dearely-beloued idoll vpon which their hearts are fixed and can satisfie both their eyes and mindes with the sight and perusall of their bonds which assure them that at the yeeres end they shall receiue it with some aduantage though it be but tenne in the hundred why should not we with ioy and comfort performe seruice vnto God though he should wholy deferre the rewards which he hath promised euen vnto the end of our liues seeing wee haue a most sure Pay-master who hath couenanted to giue in lieu of our forbearance an hundred for tenne yea a thousand for one and hath committed to our keeping infallible bonds and euidences sealed with the blood of Christ and ratified with his oath with the daily reviewing wherof we may continually reuiue and refresh our drooping and fainting soules But if wee be so sensuall that wee onely minde things present and preferre small possessions before the greatest possibilities richest reuersions let vs further know that euen in this life God rewardeth his seruants with gifts of incomparable greater value then those which worldlings can most bragge off For besides that the godly are in respect of outward things at Gods finding who will neuer suffer them to want such a conuenient competencie as in his infinite Wisdome he knoweth to be fittest for them and though he giueth not vnto them such superfluity and abundance as many worldlings doe possesse because he knoweth that it would rather be a burthen to presse them downe vnto the earth then a benefit to further them in the way to heauenly happinesse yet he giueth them sufficiencie and contentation of minde which the other want in their greatest plenty Besides all this I say he bestoweth vpon them all the Royall priuiledges whereof I haue already spoken especially the assurance of his loue and their saluation with all other spirituall graces peace of Conscience and ioy in the Holy Ghost as before I haue shewed more at large §. Sect. 3 The third scandal arising from hypocrites The last scandall offence wherof I will speake by which men are hindred from entring into proceeding in the duties of a godly life ariseth from those that make profession of Christianity and sincerity whether they be priuate persons or publique as the Ministers of the Word and Sacraments The first is that which is giuen by hypocrites who making profession of the true Religion doe in their liues deny the power thereof falling into many grosse and grieuous sinnes especially such as are committed against the second Table as vniustice and vncharitablenesse fraud and deceit cruelty and oppression pride and couetousnesse falsifying of their couenants and promises And also by such as professe the truth in sincerity and vprightnesse of heart and yet through humane frailty and infirmity are sometimes ouer-taken of these and such like sinnes Both which cast before the feete of those who are vnregenerate such stumbling blockes of offence that they are thereby brought out of loue with Gods true Religion presuming that there is little good in it when as they discerne no better fruits of it in their liues and so hate not onely such professours but also their profession for their sakes resoluing with themselues that they will neuer be of their religion which is so disgraced in the world by the euill conuersation of these seeming forward men Yea not onely those which are without are wholy hindred from entring into the course of Christianity but those also that are already entred are hereby so discountenanced and disheartned that they proceed in the waies of godlinesse with much discomfort and discouragement For they are not onely hindred from making any profession of Religion more then others when they see it thus infamed lest hereby they might seeme like vnto them and so bring vpon themselues the disgrace and reproch of hypocrites but also out of the same respects shunne the practice of all Christian duties which haue at least any appearance of Piety as hearing the Word with any extraordinary diligence and deuotion Holy communication Christian admonition strict obseruation and sanctification of the Lords day prayer in their families and such like because they would not incurre among worldlings the suspition of being hypocrites For the auoyding of which scandall and impediment let all those in the feare of the Lord be admonished which call vpon the Name of Christ to depart from iniquity and that as they shine more then others in the Light 2. Tim. 2. 19. of an holy profession so also that they approue this Light to be diuine and heauenly by the kindely and liuely heate of a charitable conuersation and glorifie God and adorne their profession by bringing forth the fruits of it not onely in their piety towards him but in their works of righteousnesse and charity towards their neighbours Let them take heed that they presume not to take Gods holy couenant into their Psal 50. 16. mouthes when as they hate to be reformed nor to weare Gods liuery of a sincere profession to dishonour him by their infamous liues and that they doe not by giuing iust cause of offence as much as in them lieth destroy those for whom Christ hath died and so cause his precious blood to be shed
exercises for the increasing of his graces in vs notwithstanding that God in so many places reiects these heartlesse sacrifices lip-labour and hypocriticall Esa 49. 13. formalities and being a Spirit doth require of vs such a seruice as is performed Mat. 15. 8. in Spirit and truth Thus they thinke that God is serued in an acceptable Ioh. 4. 24. manner when they repeate the Lords Prayer though they doe not vnderstand any one Petition in it and when they rehearse the Beliefe and the ten Commandements which they also vse in stead of Prayer not vnderstanding aright any one article of their faith nor any precept of the Decalogue and that they haue by this repetition blessed themselues sufficiently for the day following though a little child who is destitute of all sauing knowledge is able to performe this taske as well as they That they may liue in their sinnes without repentance vnto old age or the day of sickenesse and death and that God is so gracious that he will forgiue all their sinnes if before they depart this life they haue but leasure to say Lord haue mercy vpon me though the Scriptures teach vs that he who turneth Pro. 28. 9. 15. 8. 1. 24. 28. Zach. 7. 11 12. away his eare from hearing the Law his prayers are abominable that God abhorreth euen the very sacrifices of the wicked and that those who stop their eares when God calleth shall not be heard when they call and cry vnto him Finally they suppose that they can repent when they list though it be a free grace of God which must be accepted when he offereth it and cannot be reasonably expected if it be refused and reiected when he tendreth it vnto vs. In respect of the Christian life it selfe and the graces and duties required vnto it they doe all delude themselues with a false and erroneous iudgement For they cannot perswade themselues that the godly life is best and most blessed nor that there is such necessity of it as Preachers would beare them in hand but that they may take heere their full swindge in pleasure and set their hearts vpon riches and other worldly vanities and yet bee assured of heauenly happinesse as well as those who are most scrupulous and precise though the Scriptures tell vs that wee cannot serue God and Mammon that if wee loue the world the loue Matth. 6. 24. 1. Ioh. 2. 15. of the Father is not in vs because the loue of the one is enmity against the other that without holinesse we cannot see God and that the way to Iam. 4. 4. Heb. 12. 14. Matth. 7. 12. heauen is narrow and the gate so straight that without much striuing wee cannot enter into it Thus they imagine that they neede not to take such paines in hearing many Sermons seeing the Preacher can tell them no more then they know already namely that they must loue God aboue all things and their neighbours as themselues that the best faile in this and that wee are all sinners and must be saued onely by Iesus Christ Though the Scriptures truely preached are not onely the spirituall seed to beget vs but the food also to nourish vs the strong power of God to saluation to all that beleeue and the sword Rom. 1. 16. of the Spirit to defend our selues and beate backe our enemies Our heauenly Schoole-master to teach vs the way and the meanes also whereby wee may be enabled to walke in it and finally our guide to direct and leade vs by the hand and our comforter to support vs when wee are ready to faint in our iourney That it is sufficient if wee leade a ciuill life and be no heynous malefactours as murtherers theeues adulterers and such like and that wee are good Christians if wee doe no man harme if wee doe no good though he who hid his talent in the earth and did not increase it was cast into outer darkenesse Diues tormented in hell because he releeued not Lazarus And though our Sauiour professeth that hee will reiect at the day of Iudgement not onely oppressours theeues and mutherers but those also who haue not fed the hungry and clothed the naked Thus they thinke that they haue abundantly discharged their dutie if they haue for worldly ends had some respect to some duties of the second Table as keeping their word and dealing iustly and giuing now and then an almes howsoeuer they haue wholy neglected the duties of the first Table and haue made no conscience of Gods seruice and Sabbaths though piety be the ground and foundation of all obedience without which Iustice and morall honesty haue no true subsistance That they neede not to labour after the knowledge of God and his will because they are vnlettered and vnlearned though without knowledge of the maine principles of Religion there can be no Faith and without Faith no Saluation That they haue good hearts towards God though their speeches be filthy and prophane and their actions wicked and mischieuous notwithstanding that our Sauiour hath told vs that Matth. 7. 18. 15 18 19. the tree is knowne by its fruit and that such as the fountaine is such also are the streames that flow from it That wee are all sinners and full of infirmities and humane frailties and therefore they must be excused when wittingly and wilfully they fall into grieuous sinnes though the Apostle telleth vs that he who thus sinneth is not borne of God but 1. Iob. 3. 8 9. that he is of the deuill if with full swinge of will he doe him seruice That they are in Christ and therefore haue escaped condemnation though the Apostle saith that all who are in him walke not after the Rom. 8. 1. 2. Cor. 5. 17. flesh but after the Spirit and that all who haue put on Christ are become new creatures and being ingrafted into this Vine doe bring forth fruits in Iob. 15. 2. him Thus they erroneously alleadge that because Christ came to Matth. 9. 13. 11. 28. saue sinners therefore though they continue still in sinne they may haue their part in this saluation whereas this comfort onely belongeth vnto repentant sinners who labour and grone vnder their sinnes as vnder an heauie burthen and being weary of it doe flee vnto Christ for ease Thus they abuse Gods eternall decree of predestination concluding that because he hath decreed and ordained all men either to life and saluation or to death and destruction and his counsell must stand being immutable and vnchangeable therefore it is no matter how they liue for if they be ordained to life they shall be saued liue how they list or if to destruction they cannot attaine to saluation though they take neuer so much care and paines in Gods seruice The which their conceit is quite contrarie to the Scriptures which teach vs that God hath in his decree of predestination included the meanes with the end so that it is
be merry which they would not be so desperately mad to doe if that terrible voyce of God still sounded in their eares Thou foole this night thy soule shall bee required of Mat. 24. 45 46. thee then whose shall those things be which thou hast prouided But contrariwise if with the wise seruant they well waighed the vncertainty of their Lords comming to call them to an account they would still be prepared and be in readinesse that they might enter with him into his heauenly ioyes Neither is there any better meanes to remooue this impediment then to meditate often not onely of the momentany shortnesse of our liues but also of the great vncertainty of this short time For if wee would seriously consider that our life in respect of eternity is but as one day yea an houre a minute a moment that it passeth away as swiftly as a Weauers shuttle as a tale told as a Post and is but a flower a vapour a shadow yea as vanity it selfe If we would also remember that this short time is also vncertaine seeing we may dye to day as well as to morrow this very houre as well as the next hauing no assurance of any more time then the present as being tenants at will who hold not life by lease but onely at the Lords pleasure without so much as a minutes warning And finally seeing in this short and vncertaine time euerlasting life and saluation is either gotten or lost what folly and madnesse is it to goe on in our sinnes and neglect all Christian duties in hope of long life and to hazard our precious soules vpon so vncertaine and tickle a poynt It may be thou shalt liue another yeere and it may bee not another day The which resteth not onely on a possibility but vpon some probability likewise in respect of those innumerable dangers which outwardly beset vs and the inward infirmities of our fraile nature which being the matter or as it were the harbingers of death wee carry still about and in vs which is also made more likely by the experience of many others who haue been taken away suddenly in the prime of their age and chiefe of their strength not hauing had so much as a dayes or houres warning And shall we venture our chiefe iewels our precious soules which are of much more price vnto vs then ten thousand worlds vpon may-bees and vncertaine hopes which being once lost can neuer be recouered Shall we hazard the euerlasting ioyes of heauen which are vnspeakable and inestimable and indanger our selues to intolerable and endlesse torments in hell fire vpon some likelihoods onely which haue so often failed It may be thou shalt liue as long as thou expectest And what then gainest thou in this course of wickednesse but the pleasures of sinne accompanied with the present checks and terrours of an euill conscience and the feares of imminent and approaching iudgements and attended vpon at the best with continuall sorrow and repentance euen to the day of death And it may be thou shalt die before thou art prepared for it by repenting for thy sinnes and deuoting thy selfe to Gods seruice And then what losest thou in lieu of the former gaines which are so vaine in true value and momentany in continuance Surely those pleasures which are at Gods right hand for euermore the ioyes of heauen the fellowship of the Saints and the vision and fruition of God and his Christ who being infinite in all goodnesse beauty glory and all perfection doe make all those perfectly and eternally happy who hauing faithfully serued them in this life shall see and inioy them in the life to come §. Sect. 2 That carnall presumption is a great impediment to a godly life The second corrupt affection which hindreth vs in the duties of a godly life is carnall presumption which carrying with it some shew and semblance of a strong faith in the opinion of those who are blinded with ignorance becommeth vnto them a notable impediment hindring them from the profession and practice of true godlinesse Yea it is the deuils ordinary preuailing weapon wherewith hee assaulteth secure worldlings which hee findeth by common experience so powerfull for his purpose that for the most part hee vseth no other vnlesse they haue wounded their consciences with committing of some horrible and outragious sinnes which will suffer them to entertaine no hope of Gods fauour and mercy in the forgiuenesse of them In which case hee possesseth them with terrours and feares and driueth them into the contrary extreme of desperation The which hee also doth when hee hath to deale with melancholike persons who being naturally of a timorous and fearefull disposition cannot so easily be perswaded to presume when there is no cause Otherwise hee seldome awakeneth their sleeping consciences but carrieth them quietly to hell and destruction without noise For the more sensible we are of our disease the more we feare the issue of it and the more earnest and diligent we are to seeke all meanes of helpe vnlesse we haue no hope of cure In which regard it may be truely said that whereas one perisheth through despaire many hundred are plunged into destruction by security and presumption so much more dangerous this is then the other although nothing so horrid and terrible to looke vpon Now this presumption may be considered in respect of the obiect either generally or more specially Generally when as we presume of Gods mercy and goodnesse of the pardon of all our sinnes and of the saluation of our soules without any sound ground or warrant out of Gods Word when as wee are in no sort qualified and fitted to receiue them The fruit and effect of which perswasion is a purpose and resolution to continue still in our sinnes because God is mercifull to forgiue them and to neglect the duties of a godly life because they are not onely tedious and irkesome vnto vs but also of no great necessity seeing God respecting our frailty and weakenesse will receiue vs to grace and mercy Whereas contrariwise a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance and perswading vs of Gods loue doth worke in our hearts true loue towards him againe and a desire and indeuour to expresse it in all holy obedience to Gods will that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse and heartned to continue in their sinnes whilest they plead that Christ came to saue sinners and that his death and merits as they are sufficient in themselues to satisfie Gods lustice so they will bee effectuall vnto them for their iustification and saluation though they bee not so strict and precise in making conscience of all sinnes or in practising the duties of a godly life §. Sect. 3 Of the meanes to remoue the former impediment Now if we would auoyd these impediments let vs know and
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
saith that the redeemed of the Lord shall returne and come with singing vnto Sion and euerlasting Esa 51. 11. ioy shall be vpon their heads they shall obtaine gladnesse and ioy and sorrow and mourning shall flee away They are called to the Marriage of the Math. 22. 2. Kings Sonne and feasted with a delicious banquet of his speciall fauours and none but they haue communion with Christ that they may reioyce Cant. 2. 4 5. and solace themselues in the fruition of his loue They and none besides are iustified of Gods free grace through the righteousnesse and obedience of Iesus Christ and therefore haue cause to be of good comfort seeing Math. 9. 2. their sinnes are forgiuen them So the faithfull professe that they would greatly reioyce in the Lord and that their soules should be ioyfull in their God Esa 61. 10. because he had clothed them with the garment of saluation and couered them with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels They also haue cause aboue all others of ioy and reioycing in that they are reconciled vnto God by Iesus Christ and are at peace with him and with their owne consciences Rom. 5. 1 3. in which respect they haue iust cause of glorying in their tribulations for this peace with God passeth all vnderstanding and his loue is Phil. 4. 7. Cant. 1. 2. better then wine refreshing and cheering our harts more then all the cold qualmes of worldly crosses can daunt and dismay them seeing by Gods loue towards vs and our loue towards him wee haue this priuiledge that all things shall worke together for our good They alone haue the Spirit of Rom. 8. 28. God dwelling in them which worketh in their hearts this spirituall ioy Gal. 5. 22. and by vniting them vnto Christ and through him vnto God his Father the Authour and Fountaine of all goodnesse blessednesse and ioy doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and Esa 51. 12. glorious in the fruition of all happinesse through this sweet and happy communion Finally the faithfull onely who serue and please God haue hope and assurance of eternall blessednesse in the Kingdome of heauen when all teares being wiped away from their eyes they shall bee comforted Apoc. 21. 4. after their mourning and after their weeping laugh and reioyce For Math. 5. 4. the Lord will shew them the path of life and cause them to inioy in his presence Luk. 6. 21. fulnesse of ioy and at his right hand pleasures for euermore In which regard Psal 16. 11. the godly in this assurance of faith haue as much greater and better cause of reioycing aboue all worldlings who abound in their present possessions of earthly wealth and wallow themselues in voluptuous pleasures as a young heire in his nonage who expecteth the inheritance of some goodly Lordship or if you will some great and glorious Monarchy hath more cause of reioycing then a poore cotager in a silly tenement in which for the present he dwelleth but yet onely holdeth it at the Landlords pleasure For there we shall haue riches and treasures which Mat. 6. 19 20. cannot rust with canker nor we be robbed of them by theeues there are honours subiect to no blemish of disgrace and pleasures for euermore In all which respects let the righteous be glad as the Psalmist exhorteth let Psal 68. 3. them reioyce before God yea let them exceedingly reioyce And that not by fits and flashes but at all times and vpon all occasions according to that of the Apostle Reioyce euermore Neither is there any time vnseasonable for 1. Thes 5. 16. the spirituall ioy of the righteous so long as they haue the face and fauour of God shining vpon them which is all-sufficient in it selfe to turne all their mourning into mirth and their sorrow into gladnesse euen when they are sore pinched and pressed with the waight of their afflictions and cause them to reioyce inwardly in their hearts when their cheekes are bedewed with their teares Heerein quite contrary to the wicked who reioyce in the face but not in the heart whereas the faithfull 2. Cor. 5. 12. doe inwardly glory euen in their tribulations which notwithstanding being bitter and vnpleasant to the flesh do make them to discouer nothing but griefe in their outward countenance Yea sorrow for sinne it selfe when as wee mourne as a man mourneth for the death of his onely sonne and first borne doth not abate our spirituall ioy yea in truth it doth much increase it for this godly sorrow worketh repentance to saluation not to 2. Cor. 7. 10. be repented of and causeth the true Christian exceedingly to reioyce in that he can heartily grieue because by his sinnes hee hath displeased his God And this trembling in the sight and sense of our sinnes and the Iudgements of God due vnto them may through faith assuring vs that by Christ we are freed from them be ioyned with inward gladnesse according to that of the Psalmist Serue the Lord with feare and reioyce Psal 2. 11. with trembling §. Sect. 7 An admonition to the faithfull to lay hâ—ld on this ioyfull priuiledge and to shake off sorrow and sadnesse By all which it appeareth that godlinesse doth not depriue any of ioy and gladnesse yea rather the more godly we are the better right and title we haue vnto it and may iustly exceed all others as much in mirth and cheerfulnesse as we haue in vs more then they the causes of all sound and solid reioycing The which as it should perswade all who are yet vnresolued to enter without delay into this Christian course that they may attaine vnto this high and excellent priuiledge and not suffer themselues to be any longer discouraged with this vaine and false conceit that they must leaue all their chiefest ioyes when they leaue and forsake the pleasures of sinne so should it mooue those who haue a desire and purpose to serue and please God to lay hold of this ioyfull priuiledge seeing God freely offereth it vnto them and not any longer to please themselues with their melancholike dumpes and affected sadnesse as though they were greatest proficients in mortification when they most exceed in lumpish heauines which needs to be mortified as well as any other carnall affection that in stead thereof our hearts may bee replenished with spirituall ioy For hereby they doe not onely exceedingly discredit and disgrace a godly life and by casting vpon it this false aspersion of sorrow and sadnes discourage others from entring into it but also make it to become so tedious and troublesome harsh and vnpleasant that they cannot proceed in it without much vncomfortablenesse nor performe the duties of Gods seruice with any cheerfulnesse and delight when as their spirits are dulled and deaded with this mournfull and deiected heauinesse
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
duties of our callings importune vs for a greater allowance of time that we may dispatch them let vs not incroach vpon Gods right and rob our soules of that leysure and liberty which is required to spirituall exercises but let vs rather borrow it from our flesh which may better spare it as either from our superfluous sleepe or vaine pastimes or fruitlesse discourses or some other thing as worthlesse and vnprofitable And if wee haue not yet time enough for our multitude of imployments our best course is to imitate wise Pilots and Mariners who will lighten their shippe of some part of her lading that they may saue the rest and best part of their goods from danger of sinking And like wise trauaylers when wee finde our selues ready to faint vnder our burthen let vs cast away the refuse which may best be spared that wee may bring our chiefe treasures and choysest iewels to our iourneyes end For if our Sauiour Christ would haue vs to forsake father and mother wife and children yea euen our owne liues rather then they should hinder vs from being his Disciples If he Luk. 14. 26. would haue vs to pluck out our eyes and cut off our right hands if they offend vs and hinder our iourney to heauenly happines because it is better that Matth. 5. 29. some of our members should perish then that the whole body should be cast into hell then how much rather should we cast off some of our worldly businesses when they so encumber and turmoyle vs that they allow vs no leysure for spirituall exercises nor to performe those religious duties which being neglected depriue vs of all assurance of eternall saluation §. Sect. 7 That none are exempted by God from the duties of his seruice vnder pretence of any other businesse Finally let those who excuse their neglect of Gods seruice by pretending their multitude of important businesses which allow them no leisure for Religious exercises know and remember that the Lord exempteth none no not Kings themselues from performing of them whose imployments notwithstanding exceede those of other men both in weight and number as hauing not onely the charge and burthen of their owne families but of the whole Church and Common-wealth lying vpon them For euen they are commanded to haue with them continually the Booke of Gods Law and to reade and meditate Deut. 1. 17 18 19. therein all the dayes of their life that they may learne to feare the Lord their God and to keepe all the Words of his Law and his Statutes to doe them Let them also consider the care of Gods seruants in all ages to yeeld vnto him this seruice and obedience So that though their businesses and imployments haue beene neuer so manifold and weighty yet when they haue beene most encumbred they euer found time sufficient for the Religious duties of Gods seruice Who euer had more and more weighty imployments then Iosua both in warre and peace as hauing not onely a Kingdome to conquer and many mighty and warlike enemies to subdue which was afterward to be deuided amongst all the tribes but also a stiffenecked people vnder his gouernment vnto whom vpon all weighty occasions he was to administer iustice And yet as the Lord charged him that the Booke of the Law should Ios 1. 8. not depart out of his mouth but that he should meditate therein day and night that he might obserue to doe according to all that was written therein so did he answerably yeeld his obedience professing before all the people that though they should all neglect these duties yet he and his household Ios 24. 15. would serue the Lord. Who could spare lesse time then holy Dauid from his important imployments both in warre and peace And yet all this could not hinder him from Religious exercises but vpon all occasions he meditated in Gods Law both day and night Psal 88. 1. 119. 55 62. Psal 55. 17. 119. 64. and thrice in the day at least did in a set and solemne manner call vpon him besides his often prayers and prayses vpon speciall occasions Who could haue lesse leysure then Daniel that hauing the care of managing the chiefe affaires of a mighty Monarchy imposed vpon him had all his actions so curiously scanned by his many mightie and malicious enemies that small negligences would haue beene aggrauated against him as great faults And yet notwithstanding all these businesses of State and those that concerned his owne particular he could thrice a day sequester himselfe from Dan. 6. 10. them all and in a solemne manner deuote himselfe to the Religious duties of Gods seruice Yea was there euer any man so seriously imployed in such important affaires of his publique calling as our Sauiour Christ so as he could scarce spare any time from his preaching working miracles and such diuine exercises for the releeuing of his body and satisfying of his hunger And yet rather then hee Luk. 6. 12. 21 37. would want time for his priuate prayers and deuotions hee borrowed some from his sleepe And therefore vnlesse we would not be numbred among the faithfull let vs follow their examples if wee would be esteemed Christs Disciples let vs imitate his practice and not thinke our selues excused in the neglect of Religious duties by our worldly businesses which are incomparably lesse in number and lighter in value and true worth then those wherein many of Gods Saints and seruants haue bene dayly imployed from which notwithstanding they borrowed time sufficient for spirituall exercises The which admonition as it generally concerneth all Christians of euery calling so especially Students and Professours of Diuinity who are more apt then others to excuse their neglect of Christian practice in pious Religious duties because they are so wholy taken vp with their studies and speculations that they haue little or no leysure for the other The which they thinke not only iustifiable but also commendable because their mindes are continually exercised in the theory and speculation of religious obiects and in diuine studies and contemplations But such are to know that nothing more hindreth the Religious practice of Christianity then when we spend our time and suffer our selues to be wholy taken vp with ieiune speculations such studies as are onely mentall Because being exercises and labours of the minde and soule they toyle and tyre it and so spend all the vertue and vigour of the powers and faculties belonging vnto it and waste and exhaust the spirits that no strength remayneth for practique duties nor any ability to performe any exercises of Religion and deuotion Yea aboue all other imployments they most alienate the minde and withdraw the heart and affection wholy from them For whereas those who are exercised about bodily labours as riding trauayling working in their arts and trades plowing and such like may often haue leysure without any great distraction to lift vp their hearts vnto God in short
our temporary and momentany seruice with the eternall wages of heauenly happinesse how vngratefull are we if wee think that the short time of our liues is too much to be speÌ„t in his seruice who will reward our soone ending workes with euerlasting wages Let vs consider that seeing the seruice of God is of greatest worth and excellency most profitable and onely necessary it is therefore ridiculous folly not to giue it precedency and the first place but to preferre before it euery base trifle yea things not only of no value but also such as are hurtfull and pernicious as the seruice of Satan the world and our owne lusts for the contemptible wages of earthly vanities Let vs remember that wee haue onely the time present for our imployment for the time past is irreuocable and the time to come vncertaine which if we promise vnto our selues we incroach vpon Gods right seeing he hath giuen vnto vs no promise of it and sinne presumptuously by taking vpon vs to dispose of that which is onely in the hand of God That now is the acceptable time and day 2. Cor. 6. 2. of saluation and we doe not know whether it will last till to morrow which if it be once past can neuer be recouered And therefore whilest it is called Psal 95. 7 8. to day let vs hearken vnto his voyce calling vs to repentance and inuiting vs to serue him and not harden our hearts Let vs seeke the Lord whilest hee Esa 55. 6 7. may be found and call vpon him whilest he is nigh for if he depart in displeasure wee may long seeke him with the Spouse in the Canticles ere wee Cant. 5. shall finde him Let vs consider that the leading of a godly life is necessary to saluation for that time which remaineth after our calling For as the Apostle saith Without holinesse no man shall see the Lord. And what Heb. 12. 14. madnesse then is it to cast a thing of such moment vpon all vncertainties for it is vncertaine whether thou shalt liue one day longer if thou liuest vncertaine whether thou shalt haue the meanes whereby thou maist bee inabled for Gods seruice and vncertaine if thou hast them whether God will giue thee will to vse them or power to profit by them for the obtaining of spirituall life and strength whereby thou maist be inabled to serue him seeing hee may iustly refuse to bee serued by thee in thy decrepit age when thou hast no strength to serue the diuell the world and thine owne lusts because thou hast refused to doe it in thy flourishing youth and chiefe strength To which purpose one saith When the wicked man will he cannot because when he could hee Cum vult improbuâ— homo non potest quia quaÌ„do potuit noluit Ideo per malum velle perdâ—dit honum posse August in Epist. Iohan. Serm. 36. Chrysan 2 Cor. 11. Homil. 22. would not and so by an ill will hee loseth the power of well-doing But thou wilt obiect as he of whom Chrysostome speaketh That God hath giuen many this priuiledge to confesse him in old age To which I answere with him What then will hee therefore giue it thee Thou wilt say Perhaps he will Why saist thou perhaps Doth it but sometime happen Consider that the matter in deliberation is the saluation or damnation of thy soule And therefore thinke with thy selfe of the contrary and say But what if God will not giue it Doest thou yet say And what if he will giue it God grant he may But sure for all that to lay hold on the time present is both more certaine and more profitable For if thou now beginnest thou art sure to get all that thou desirest whether God grant or deny the former priuiledge whereas if thou delayest euen for this oftentimes thou shalt not receiue it When thou goest to the warres thou doest not say There is no need for mee to dispose of mine estate perhaps I shall returne Neither doest thou say when thou doest deliberate of marriage I will chuse a poore wife for many in so doing haue growne rich beyond all hope And going about to build an house thou doest not say I will lay a rotten foundation for many houses haue stood though their foundations haue been weake And yet when thou hast to deale about the saluation of thy soule thou layest hold on things more rotten and puttest all vpon vncertainties saying It often happeneth it sometimes commeth to passe It is indeed vncertaine wilt thou say but I trust to Gods mercy for he is gracious This I know and acknowledge but know this also that this mercifull God hath suddenly taken away when they least expected it such as thou art who haue posted him off with vaine delayes And what though much time bee granted thee how art thou sure that thou shalt amend and become better c For how doest thou thinke that God will then assist thee seeing thou hast so often refused his helpe when he hath graciously offered it or how canst thou hope of any ability without it Now thou canst not walke in the wayes of godlinesse and how wilt thou be able to doe it hereafter when thou art more inthralled vnto Satan more loaded with the intolerable waight of thy multiplyed sinnes more clogged and hampered fettered and hindred with the strong chaines of thy corruptions which are growne habituall and haue doubled their force with long custome Finally when as thou art more impotent to shake them off and mortifie them by reason of the infirmities of old age Yet say thou couldest then serue God in all Christian duties yet how much time in the meane while hast thou mis-spent not onely without gaine but to thy incomparable losse which if it had been imployed in Gods seruice would haue added much inestimable riches to the euerlasting recompence of heauenly rewards And therefore when as God requireth at our hands that present seruice which is due vnto him let vs not put him off like banquerupts and ill debters with words and promises that wee will pay all hereafter seeing the longer we liue the more we spend on the stocke and lesse able we shall be to make satisfaction But seeing he requireth present and constant seruice not because hee needeth it but that hee may take occasion thereby of crowning our workes with richer rewards let vs not bee so great enemies to our owne preferment as by deferring and scanting our worke to cause the Lord to abate our wages but laying aside euery waight Heb. 12. 1. and the sinne which doth so easily beset vs let vs as the Apostle exhorteth runne with patience the race which is set before vs. §. Sect. 8 The Conclusion of the whole Treatise And thus haue I through the gracious assistance of Gods holy Spirit finished this long worke for which his blessed Name be praised and magnified And haue not onely described the godly life in all the parts
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
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
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
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
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
in the Canticles I sleepe but my heart waketh or like Cant. 5. 2. vnto the sleepe or rather disease in sleepe which Physicians call Ephialtes wherein they feele this waight of carnall securitie lying heauy vpon their hearts and striue with all their might to shake it off but are notable till God assist them by his Spirit and throughly awaken them by his Word For the faithfull in this securitie doe carefully and conscionably vse the meanes whereby they may be freed from it as the diligent hearing of the Word Meditation Prayer and such like and are much grieued in themselues that they performe these duties with so much dulnesse and drowsinesse and that they so little profit by them And this was the case of Dauid who being somwhat awakned by Nathan doth flye vnto God by Prayer desiring to bee awakned more throughly and to be more and more quickned by Gods Spirit and to recouer the operations and feelings of it which were so much abated in him Create saith he in me a cleane heart O God and Psal 51. 10. renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore vnto me the ioy of thy saluation and vphold me with thy free Spirit And againe My soule cleaueth vnto Psal 119. 25. 88. the dust quicken thou me according to thy Word Quicken mee after thy louing kindnesse so shall I keepe the testimonie of thy mouth So the Church complayneth vnto God of this securitie and hardnesse of heart O Lord why hast thou made vs to erre from thy Wayes and Esa 63. 17. hardned our heart from thy feare Returne for thy seruants sake the Tribes of thine Inheritance §. 6 Of the causes of carnall securitie in the faithfull First prosperitie worldly or spirituall Now the causes of this carnall securitie in the Faithfull are principally these First their abuse of worldly prosperitie and temporall benefits with which God hath blessed them when as being in themselues common gifts which hee bestoweth as often and in as great plentie vpon the wicked as the godly they notwithstanding esteeme them as speciall Testimonies and Pledges of his loue and so out of this false ground conclude that hee will watch ouer them with his Prouidence and keepe them still in this flourishing estate safe and sure from all afflictions and troubles which mooueth the Lord that hee may waken them out of this securitie in which they were more apt to rest vpon his gifts then vpon the Giuer or at least vpon the Giuer for the gifts sake to depriue them of this prosperitie in which they trust and to hide his Face from them in respect of those earthly pledges of his loue As wee see in the example of Dauid I said saith he in my Psal 30. 6. prosperitie I shall neuer be moued thou Lord of thy fauour hast made my Mountayne to stand so strong that is Thou hast so established my Kingdome euen as Mount Sion the seate thereof which cannot be remoued But thou diddest hide thy Face and I was troubled In which securitie 2. San. 24. Dauid was when he numbred the people trusting ouer-much in the arme of Flesh and multitude of his Subiects but was awakened out of this sleepe by the message of the Prophet and that grieuous plague whereby so many of them were destroyed Yea sometime this carnall securitie in them is caused through their spirituall prosperitie and the ioyfull feelings of Gods fauour in the pledges of sauing graces which maketh them to thinke these comforts will alwayes last and that in the strength of them they shall hold out in the profession and practise of true godlinesse vnto the end and so rest more vpon the Springs or Streames of these sanctifying Graces then vpon God himselfe who is the Fountayne of them Which moueth the Lord to stop the course by spirituall desertions as it were at the head of the Riuer and to giue them ouer to their owne strength without any flow of fresh supply whereupon these streames in their sense and feeling are soone wasted with the scorching heate of tentations so as they returne to their naturall drynesse And to this securitie new Conuerts are most subiect who like fresh-water Souldiers thinke that they haue wholly conquered all their spirituall Enemies because they haue gotten the better of them in some light skirmishes and that they are sure and firme for euer falling because they haue such feelings of Gods assistance and the ioy and comfort that doth accompany it whereas in truth God tendring their child-hood and weaknesse doth hold them vp in their wayes because hee would not at their first venturing to goe haue them discouraged by their falls and knowing that like vntryed Souldiers they are faint-hearted and easily discouraged from fighting in the spirituall warfare he giues them victorie in some small skirmishes that they may be heartned to indure constantly and couragiously in sorer conflicts The which they misse-construing and attributing too much vnto their owne strength and valour the Lord to driue them from this ill-grounded securitie doth leaue them to themselues and suffereth them to fall and to bee ouertaken with some danger vpon which they become oftentimes in the sight and sense of their weaknesse as cowardly and fearefull as they were before confident and couragious and vncomfortably complaine as men forlorne and forsaken of all hope And this an ancient Father well obserued Some saith hee thinke the sweetnesse of their imitation Quidam dulcedinâ—m incheationis putant sublimiâ—aâ—em confirmationis ideò cum tentatio sâ—quitur derelictos se à Deo putant Greg. in Moral lib. 24. cap. 7. the height of their confirmation and therefore when a tentation followeth they iudge that they are vtterly forsaken of God And againe For the most part euery one newly conuerted herein slippeth and fayleth that whilest hee is entertayned with the sweet sense of some gifts of grace for his initiation or entrance into the course of Christianitie hee thinketh that hee hath attayned vnto the confirmation of perfection and esteemeth it the consummation of full measure not knowing that they are but the allurements of inchoation whereof it commeth to passe that whilest he is touched and shaken with the tempest of some tentation he suspecteth himselfe to bee despised of God and in the high way to vtter destruction whereas if hee would not giue too much credit to the comforts of his first entrance he would in his prosperitie prepare his mind to indure aduersitie and would afterwards so much the more firmely resist Vices comming to incounter him by how much hee had more wisely foreseene them §. 7 The second cause is spirituall pride Another cause of carnall securitie in the faithfull much like vnto the former is spirituall Pride whereby they ouer-weene their owne abilities and the measure and strength of their gifts and graces receiued And so leauing their onely sure dependancy
the carnall securitie of Belshazzar who hauing seene Gods Iudgements Dan. 5. 3. 22. in fearfull manner executed vpon his Grand-father Nebuchadnezer for oppressing Gods people spoyling the Temple and sacrilegious taking and retayning the holy Vessells tooke no warning by it but liued in the same sinnes adding this further vnto them that he abused those holy Vessells in his prophane and drunken feasts And thou his sonne O Belshazzar saith he hast not humbled thine heart though thou knowest all this But hast lifted vp thy selfe against the Lord of Heauen and they haue brought the Vessells of his House before thee and Thou and thy Lords thy Wiues and thy Concubines haue drunke wine in them c. §. 2 Secondly such as are inflicted on our selues But much more doth it argue an heart full of carnall securitie when as we make no good vse for our repentance and humiliation of those afflictions which are inflicted vpon our owne persons For ictus piscator sapit the burnt child dreadeth the fire Et serò sapiunt phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nocent docent euen those that are most dull of conceit wax wiser by many warnings And it is a signe that we are more senselesse through this securitie then the Horse or Asse if we are nothing moued with the Rod and Spur of Gods chastizements and punishments Euen many of the Iewes though very negligent and secure in their prosperitie haue this Testimonie giuen vnto them by the Prophet that they were awakned out of their dead slumber by afflictions and sought vnto God in the day of their aduersitie O Lord saith he in trouble they haue Esa 26. 16. visited thee they haue powred forth a prayer when thy chastning was vpon them Though there were others of them more senselesse in their securitie of whose stupiditie the Lord complayneth In vaine haue I Ier. 2. 30. smitten your Children they haue receiued no correction And the Prophet Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a Rocke they haue refused to returne And againe The people turneth not vnto him that smiteth them neither doe they seeke Esa 9. 13. the Lord of Hosts But who were these euen such as were more brutish then the Oxe and Asse as he saith in the beginning of his prophesie Esa 1. 3 5. whom the Lord giueth ouer as a desperate cure because they grew worse by his corrections And yet many carnall Protestants who are so deeply asleepe in this securitie that they doe not know that they are in this Lethargie being nothing touched with Gods Iudgements doe blesse themselues in this state because they can couer all ouer with a conceit of patience saying Gods will be done without thinking any more of it to lay it to their hearts But these men will haue their victorie before any conflict they will at the first step leape to the top of perfection in patience and not ascend vnto it by any degrees They thinke that they can in all things submit themselues vnto Gods will and yet neuer care in any thing to doe his will They would seeme strong in this grace alone being weake or nothing in any other which is impossible seeing they are linked one with another and either are begun or not begun thriue or decrease liue or die altogether And therefore this is not patience wherewith they delude themselues For wee cannot possesse our soules in patience till wee possesse them in peace peace with God and peace of Conscience Neither can we haue this peace after our combate with afflictions till wee haue renued our Couenant with God whom wee haue by our sinnes displeased and moued to correct vs by renuing the condition on our part Faith and Repentance without which our patience is nothing but stupiditie and blockishnesse not in obedience to God but out of our senselesnes of his stripes not springing from the loue of God which maketh vs to yeeld in all things vnto him but out of selfe loue which causeth vs to put off all griefe as much as may bee and to this end to cast our selues into this Lethargie that wee may with more ease sleepe out our payne Finally it is no fruit of Faith and affiance in God but of our carnall securitie and hardnesse of heart which make vs that we cannot be affected either with Gods Mercies or Iudgements But much more doth it argue that mens hearts are deeply and desperately besotted with this Vice when they are not onely Stoicall and blockish in apprehending Gods Iudgements but also vse all meanes to stupifie their senses that they may not feele their smart and to intoxicate their minds that they may not consider of them making themselues drunke with pleasures that they may haue no sense of payne and casting themselues into this dead sleepe of securitie that no griefe of sorrow may pierce their hearts And when God by his chastizements calleth them with the Israelites to weeping and mourning to baldnesse and Esa 22. 12 13. to girding with Sack-cloth they spend their time in ioy and gladnesse feasting and reuelling musicke and merry companie eating and drinking because to morrow they shall dye §. 3 The second signe is to haue no desire to keepe Gods Commandements The second signe of carnall securitie is when as we haue no desire and indeauour to serue God and keepe his Commandements either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. 8. 6. Pro. 8. 13 16. 6. in doing the good which he requireth or in departing from the euill which he hath forbidden For the true feare of God doth alwayes stir vs vp to obedience whereof it is that they are vsually ioyned together and often taken the one for the other Thou shalt feare the Lord thy God and serue him And now Israel what doth the Lord thy God require of thee but to 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 to keepe the Commandements of the Lord and his Statutes So the wise Man saith that the feare of the Lord is to depart from euill Hence it is that the Law is called the feare of the Lord and all other Psal 19 9. Eccles 12. 13. Psal 111. 10 Pro. 1. 7. 9. 10. Psal 128. 1. vertues and obedience are comprehended vnder it alone The feare of the Lord is the head or beginning of wisedome And blessed is euery one that feareth the Lord that walketh in his Wayes And contrariwise the want of all grace and neglect of dutie and obedience is comprised vnder the want of Gods feare So the Apostle hauing set downe a large Rom. 3. 18. Catalogue of haynous sinnes comprehendeth all in this one as the cause of all the rest There is no feare of God before their eyes For
Now what can argue greater securitie then through our want of consideration to mistake our repentance as a thing being in our owne power and therefore at our command whensoeuer wee call for it whereas it is the free gift of God and therefore to be receiued with all care and diligence whilest the acceptable Time and Day of saluation lasteth wherein the Lord graciously offereth this gift vnto vs What can more conuince vs that our hearts are in this dead sleepe then caresly to put off a thing of such importance as our repentance is which concerneth vs no lesse then our eternall Saluation or Damnation vnto after-times which are most vncertayne we hauing no assurance no not so much as of one minute What sheweth more euidently our carelesse retchlesnesse then Luk. 17. with the old World and the filthy Sodomites to liue impenitently in our sinnes Eating and Drinking Buying and Selling Building and Planting till wee bee swept away with the Deluge of Gods Iudgements and be consumed with his inflamed Wrath. Or with Belshazzar Dan. 5. to feast and carowze till the Finger vpon the Wall writ downe the sentence of our condemnation Finally if securitie did not besot vs how could we be so be-fooled as to conceiue that we may more fitly and conueniently repent long hereafter then at the present when we haue by abusing Gods patience incensed his wrath and moued him to withdraw his gifts and graces When wee haue hardned our hearts with customable finning so as neither Gods Word nor Works Mercies nor Iudgements can pierce into them When as we are distracted with infirmities of body and cares of mind sense of present euills and feare of worse How could we be perswaded to imagine that wee shall more easily make vp our reckonings betweene God and vs when they are growne so great as they are sufficient to fill Zacharies large roll then when they are in Day-bookes and short Zach. 5. 2. Scrowles that we can better come out of Satans bondage when he hath long held vs in his captiuitie and worne vs out and lamed vs with his gyues and fetters of sinne then when wee are first come into his thraldome Or that we can pull vp sinne when by time and continuance it is like an growne Tree rooted in vs then when it was newly planted and as it were in the tender twigs if our hearts were not hardned and the eyes of our vnderstanding quite blinded with this carnall securitie §. 8 The fourth signe is hypocrisie The fourth signe is Hypocrisie when as we make outward shew of holinesse and nourish corruption in our hearts tipping our tongues with a golden and glorious profession and angling for prayse and commendations by presenting vnto the sight of men some seeming good actions that wee may more cunningly hide and disguise our secret sinnes For as sinceritie and Gods feare accompanie one another according to that of the wise Man He that walketh in his vprightnesse Pro. 14. 2. feareth the Lord as wee see in the example of Iob who is said to haue Iob 1. 1. beene a man perfect and vpright and the cause thereof is rendred because he was one that feared the Lord So Securitie and Hypocrisie are neuer seuered but as the Cause and Effect goe still together For if we were not blinded with securitie we could neuer be so foolish as to imagine that we may please God with outward shewes that being a Spirit he will be content with outward and bodily seruice that he can be satisfied with the seruice of the outward Man and that in the Church onely and when we are in good and religious Companie and let the Deuill and the World haue the heart at all times and the whole Man in places secret and vnseene How could we hope to be out of danger when wee are in the darke and doing the works of darknesse seeing Night and Day are to God alike and his piercing eye searcheth and seeth euen the hidden secrets of the heart and reynes if our carnall securitie did not make vs beleeue that as wee regard not God but haue remoued him farre from our thoughts so hee as little respecteth and thinketh of vs. Like the foolish Lapwing who hauing hidden his head becommeth secure thinking that hee is no more seene then hee himselfe seeth others §. 9 The fift signe is to feare Man more then God The fift signe is when we feare Men more then God being more carefull to please and more loath to displease them then his Maiestie Matth. 10. 28. Exod. 1. 17 18. Heb. 11. 23. Dan. 3. and 6. For as the true feare of God maketh vs to neglect men in comparison of him according to the commandement of our Sauiour Feare not them that kill the body c. and the example of the good Midwiues and the Parents of Moses who feared God more then Pharaoh of Daniel and the three Children who regarded not the Kings Edict either commanding Idolatrie or forbidding Gods true worship and the Apostles who professed that they feared God more then Act. 5. Men So it is the nature of carnall securitie to make vs feare and respect men because their rewards and punishments like vnto it selfe are carnall worldly present and subiect to the senses and to neglect God though his be vnspeakable and euerlasting because being future and for the time to come and as yet not to be seene or felt we neuer consider nor thinke of them Herein much like vnto foolish children who feare more the Schole-master threatning to whip them because of the present smart then the deserued threats of their iust Father though they concerne them no lesse then their reiection out of his fauour for the present and dis-inheriting from their patrimonie in time to come §. 10 The sixt signe immoderate feare in time of danger The sixt signe of carnall securitie is immoderate feare in time of danger For it is an ordinarie thing with Vices when they are a little checked and crossed to turne into their contrarie extremes As of presumption into despaire prophane mirth into deepe melancholy insolent pride into most abiect basenesse as wee see in the example of Benhadad who being exalted in the opinion of his vnresistable forces 1. King 20. 3. 10. 32. gloriously boasteth that the King of Israells siluer and gold wiues and children were alreadie his before the battaile because the dust of Samaria could not suffice for handfulls for all the people that followed him but being put to the worse in the battaile hee becommeth cowardly base sending his seruants with halters about their necks to acknowledge his seruice and to beg for life And thus it fareth with carnall securitie which in the time of prosperitie and safetie is bold and confident but when danger approcheth entertayneth all feares and is presently daunted and dismayed with the shaking of a leafe As wee see in the example of the Apostle Peter who was most confident and
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
when wee shall attaine to heauenly happinesse there shall we enioy perfect securitie when the Gates of the new Ierusalem shall be shut and made sure with strong barres there shall be full reioycing and exsulting with great ioy And therefore let vs not by a false securitie which is an abortiue brat and borne before the time expose our selues to greater danger especially to the hazard and losse of that heauenly securitie which shall bee disturbed with no trouble but let vs stay our time and watch till the Bridegroome doth come and open the dore for vs to enter into the wedding Chamber and now prepare our selues to fight against our spirituall Enemies that hauing gotten the victorie in this life wee may triumph ouer them with ioy peace and endlesse securitie in the life to come §. 9 The ninth remedie is to meditate often on the last iudgement The ninth meanes to shun carnall securitie is often to meditate on the day of Iudgement the all-seeing Wisedome omnipotent Power Siue Comedam siue bibam siue aliud aliquid faciam semper vox illa terribilis auribus meis insonare videtur Surgite mortui venite ad iudicium Hieron in Matth. Matth. 24. 46 47 48 51. and the exact Iustice of our Iudge the greatnesse of our reckonings and strictnesse of that account which will then bee required and will be impossible for vs to set euen if wee seldome or neuer thinke of them here but passe our time in sloth and securitie Let vs remember how happy their condition will bee who like faithfull seruants haue beene carefull to performe their dutie watching daily for the comming of their Lord when they shall be reputed blessed and bee made Ruler of their Masters substance and the miserable plight of those who haue not expected his comming nor prepared for it but haue spent their dayes in riot and pleasure in oppression and crueltie when comming suddenly hee shall take them at vnawares cut them off and giue them their portion with Hypocrites where shall bee weeping and gnashing of teeth Let vs thinke with what ioy wee shall heare that happy sentence Well done good and faithfull seruant Matth. 25. 21 26 27 30. thou hast beene faithfull ouer a few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord and with what tormenting griefe and bitter anguish those who haue beene vnprofitable and vnfruitfull shall heare that fearefull saying Thou wicked and slothfull seruant c. Take the talent from him and giue it vnto him that hath ten talents c. And cast the vnprofitable seruant into outer darknesse there shall bee weeping and gnashing of teeth Let vs consider with what cheerfulnesse and ioy wee shall meete the Bridegroome the Lord of glorie and happinesse if wee haue watched for his comming and are found in readinesse hauing our Lamps of Faith and a godly life cleerly burning when wee shall enter with him into the bridall Chamber of eternall blessednesse to bee feasted with vnspeakable Matth. 25. 1 2 c. pleasures and to solace our selues perpetually in his loue and with what terror and dismayednesse they shall be possessed who by his comming shall be awakned out of their sleepe of carnall securitie and being vnreadie shall be shut out of dores and when they desire to enter shall heare that fearefull and dreadfull speech Goe your wayes I know you not Finally let vs remember with what inestimable ioy and reioycing we shall heare that happy sentence Come yee blessed Children of my Father inherit the Kingdome prepared for you from the foundation of the World and with what horror and howling the Wicked shall heare their last doome Depart from mee yee cursed into euerlasting fire prepared for the Deuill and his angels And withall let vs set before vs the execution of this righteous sentence which shall be not the momentanie or onely long continuance of these rewards and punishments but eternall life and happinesse to the godly and Matth. 5. 46. faithfull and euerlasting death and condemnation to the wicked and vnbeleeuers §. 10 The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes The last meanes which sanctifieth and giueth efficacie vnto all the rest is frequent and feruent prayer that it will please the Watch-man of Israel who neither slumbreth nor sleepeth to watch ouer vs and to preserue vs in watchfulnesse that we fall not into this sleepe of carnall securitie or being readie to slumber that hee will awaken and rowse vs vp with the good motions of his Word and Spirit And when wee feele our hearts enclining to hardnesse by their neglect or slothfull cold and sluggish vse of the meanes of our saluation wee must with the Church expostulate with God and crie out vnto him O Lord why hast thou made vs to erre from thy wayes and hardned our Esa 63. 17. hearts from thy feare And earnestly desire him with Dauid that hee will create in vs a cleane heart and renew a right spirit in vs and that Psal 51. 10. according to his promise he will take the stonie hearts out of our bodies Ezeeh. 11. 19. and giue vs hearts of flesh which will tremble at his Word and feare him for his Mercies and Iudgements Finally let vs pray vnto him that he will giue vs grace with all care and good conscience to vse the meanes before spoken of and so blesse them vnto vs by his holy Spirit as that they may be effectuall for our preseruation from carnall securitie for the suppling and softning of our hearts for the replenishing of them with his true feare and for the stirring of vs vp to Christian watchfulnesse that we may be in readinesse against the day of the appearing of our Bridegroome our LORD and SAVIOVR IESVS CHRIST and so may enter into that dore of heauenly happinesse and communicate with him in those vnspeakable and euerlasting ioyes which with his precious death and bloodshed hee hath purchased for vs. OF SPIRITVALL AND CHRISTIAN SECVRITIE THE SECOND BOOKE CHAP. I. Wherein spirituall securitie is defined and the definition explaned §. 1 That all securitie is not to be condemned but that it is in some kind commendable and to be desired HAuing spoken of that Securitie which is naturall in all the kinds of it it now in Non quaelibet securitas est laudabilis sed quaâ—do deponit aâ—iquis curam pâ—out debâ—t Th. Aquin. 2. 2. quaest 129. art 7. the last place remayneth that we briefly intreate of that Securitie which is supernaturall diuine and holy For as all Securitie is not commendable but onely when a man as he ought layeth aside all care so on the other side all Securitie is not to bee condemned but when hee assumeth it as hee ought not namely such a Securitie as is built on an ill foundation and vpon false and deceitfull grounds which as it proceedeth from euill causes so
will Ezech. 34. 22 to 31. set one Shepheard ouer them and he shall feede them euen my seruant Dauid that is Iesus Christ the Sonne of Dauid hee shall feede them and he shall be their Shepheard And I the Lord will be their God and my seruant Dauid a Prince among them I the Lord haue spoken it And I will make with them a couenant of peace and I will cause the euill beasts to cease out of the Land and they shall dwell safely in the Wildernesse and sleepe in the Woods c. §. 2 The causes of spirituall securitie respecting our selues The causes of this spirituall securitie on our part are those vertues and graces receiued from God which haue the promise of it and make vs fit and capable to receiue and apprehend it when as the Lord of his free grace doth offer it vnto vs. The principall whereof is the Spirit of adoption crying in our hearts Abba Father which sealeth vp Rom. 8. 15 16. in our hearts the assurance of Gods loue and beareth witnesse with our spirit that we are children of God And if Children then Heires and Heires of God and Co-heires with Christ who as we suffer together so shall we be glorified together The which Spirit of adoption is opposed to the Spirit of bondage and freeing vs from all seruile feare doth inuest vs with the priuiledge and together with it the peace of securitie of the Children of God And this Spirit also is accompanyed with an whole Armie of spirituall Graces which taking vp and as it were manning the Fort of our hearts doe keepe them and vs safe and secure in all assaults of danger and the spirituall encounters of tentations so as they shall neuer bee able to make vs fall away or alienate vs from Gods vse So the Apostle Peter telleth vs that if we giue all diligence 2. Pet 1. 5 6 10. to make our Calling and Election sure by adding one Grace and Vertue to another this golden Chaine will so keepe and strengthen vs that we shall neuer fall that is neither from the estate of Grace in this life into the state of sinne and death nor from our assurance of the state of Glorie in the life to come into that miserable condition of condemnation and destruction §. 3 Of the particular causes of spirituall securitie first sauing knowledge But besides these Graces in generall there are speciall Graces which are the causes of this spirituall Securitie both because the promise of it is made by God vnto them and because in this respect wee become capable of it and fit to apprehend and receiue it when the Lord in mercy bestoweth it vpon vs. The first of these is the sauing Knowledge and remembrance of God and his sauing Attributes of Wisedome Power All-sufficiency Mercy Goodnesse Loue and Truth not onely as they are infinitely in God and of his Essence and Nature but as they extend and are exercised towards vs. For when we acknowledge and remember that God is infinite in all goodnesse and perfection is our God and we his Seruants and Children that he is infinite in wisedome and knoweth what is best for vs how to preuent all dangers to supply most fitly and fully all our wants and to deliuer vs most seasonably from all euill both of sinne and punishment that he is infinite in power and able to doe whatsoeuer he will and can at pleasure destroy our Enemies and defeate all their projects and purposes and arme vs with strength in our greatest weaknesse so as we shall be able to ouer-come them and withstand all their tentations that he is al-sufficient and by himselfe able to supply all our wants as well without as with meanes and a rich portion which is sufficient to make them who inioy him happy in the absence of all earthly good and presence of all temporall miseries that he is infinite in mercy goodnesse and loue towards vs in Christ and therefore as willing as able to doe that for vs which he knoweth to be best and most fit to make vs eternally happy and that he is also infinite in truth most infallibly verifying and accomplishing his Word and gracious Promises made vnto vs of Grace and Glorie temporall protection and euerlasting saluation then doe wee cast our selues securely vpon his prouidence for supply of all our wants protection from all dangers and deliuerance out of all miseries and afflictions So that as carnall securitie is caused through the ignorance and forgetfulnesse of God and his Attributes so Christian securitie which is opposite vnto it is caused by the knowledge acknowledgement and remembrance of them §. 4 The second cause a liuely Faith in Christ The second cause which produceth this spirituall securitie as the fruit and effect of it is a liuely faith in Christ and firme affiance and Rom. 5. 1 3. confidence in God For being iustified by Faith we haue peace with God and peace of Conscience and with them inward securitie and spirituall ioy euen in afflictions and tribulations So being by Faith ingrafted into Christ and become members of his body we may be secure in his power and protection assuring our selues that hee will preserue his owne members from all euill prouide for them all necessaries and defend them from the malice and power of all Enemies so as they shall not be able to hurt and destroy them which were to suffer a mayme in his owne blessed Body If we by Faith relye our selues vpon this Rocke of strength then though the Rayne descend and the Floods come and the Winds blow and beate vpon vs yet we are secure Matth. 7. 26. from all danger because wee cannot sinke or fall being founded vpon a Rocke If wee beleeue Gods Promises of preseruation and protection there is no cause of feare in the greatest extremities because we are sure of helpe and deliuerance which is certainly promised to all the faithfull according to the saying of Iehosaphat Beleeue 2. Chron. 20. 20. in the Lord your God so shall yee bee established beleeue his Prophets and yee shall prosper If beleeuing in God we put our affiance in him and cast our selues wholly vpon his prouidence and protection this will worke in vs this spirituall securitie For he that dwelleth in the secret of Psal 91. 1 2 3 c. the most High shall abide vnder the shadow of the Almightie Hee that maketh the Lord his refuge fortresse and trust shall bee deliuered from the snare of the Fowler and from the noysome pestilence Hee will couer him with his feathers and vnder his wings shall he trust his Truth shall be his shield and buckler He shall not be afraid for the terror by night nor for the arrow that flyeth by day c. because hee hath made the Lord his refuge and the most high his habitation There shall no euill befall him neither shall any plague come neere his dwelling For hee will giue his Angels charge ouer
Lord our own consciences shal approue iustifie vs. Let vs consider that as the praise applause of men Matth. 7. 1 2. is mutable and momentary so likewise their contempt disprayses and false censures of which wee within a while shall be acquitted and they being repayed according to their owne measure shall be iudged and condemned The which argument the Prophet vseth to incourage vs in this case Harken vnto me ye that know righteousnesse the people Esay 51. 7 8. in whose heart is my Law feare yee not the reproch of men neither be afraide of their reuilings for the Moth shall eate them vp as a garment and the Worme shall eate them vp like wooll but my righteousnesse shall be for euer and my saluation from generation to generation Finally let vs remember that it hath beene alwaies the lot of the Righteous who haue truely feared God and made conscience of all their waies to be vilified and basely esteemed amongst wicked worldlings Thus the Israelites because they serued God according to his will by offring vnto him such sacrifices as he required were so contemned and despised of the Gen. 43. 32. idolatrous Egyptians that they accounted it an abomination to eate with Gen. 43. 32. them Of this the true Church complayneth and against this it prayeth Haue mercy vpon vs O Lord haue mercie vpon vs for we are exceedingly Psal 123. 3 4. filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud So likewise Dauid complayneth I am small and despised yet doe I not forget thy precepts Psal 119. 141. And the Apostle Paul speaking of himselfe and of other Gods faithfull Ministers saith that they were made and reputed as the filth of the 1. Cor. 4. 13. world and the off-scowring of all things Which Saints and seruants of God wee must be contented to accompany in their contempt and vile esteeme when by the profession and practice of the truth we fall into it if euer wee meane to accompany them in glory Yea our Sauiour Christ himselfe was content for our sakes to be contemned and Esay 53. 2 3. despised amongst men as it was foretold by the Prophet and whilest he performed the duties of his calling to be accounted a friend and companion of Publicanes and sinners yea to be himselfe esteemed a notorious sinner a prophaner of the Sabbaths whilest hee healed on them a Sorcerer whilest he did miracles a Wine-bibber whilest he consorted with sinners after a familiar manner that he might call them to repentance and lastly after a despised life to die a contemptible and reprochfull death euen the death of the Crosse and thereby to be numbred amongst the wicked And therefore why should the members looke for honour and high esteeme where the Head was so scorned and contemned Why should wee not for his sake deny our selues and our owne credit and reputation amongst men who therefore despise vs because wee deuote our selues vnto his seruice Why should wee not thinke such contempt our chiefest glory and the base esteeme of the world sufficiently recompenced when wee are dignified with the title of Gods seruants and sonnes and with that precious account which he maketh of vs Why should we not with patience and ioy follow our Head in the same way by Heb. 12. 2. which he ascended vnto glorie comforting our selues according to his example against all contempt and reproch by looking vpon the ioy which is set before vs CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slaunders and derision §. Sect. 1 How we may be armed against the slaunders of the world ANd these are the impediments which are internall in the mindes and iudgements of wicked worldlings Those which are externall arise from their words and actions Concerning the former the world seeketh to discourage all those which truely feare God in their profession and holy practice by their contumelies and foule aspersions slaunders and reproches For when they haue nothing in truth to obiect against them in respect of their holy and vnblameable conuersation then imitating their father the deuill who is a false accuser of the brethren they loade them with calumnies and slaunders either by laying to their charge the things which they neuer did or reporting things materially true after a false and malicious manner that with these obloquies and reproches they may discourage them in their Christian courses and discountenance and disgrace euen their best actions Thus Ahab accused Elias to be a troubler of Israel and Amazias 1. King 18. 17. Amos to haue conspired against the King in the midst of the house of Israel Amos 7. 10. and that the Land was not able to beare his words Thus they slaundered Stephen that he had spoken blasphemous words against Moses and against Act. 6. 11. God Paul and Silas that they were troublers of the Citie and State that Act. 16. 20. 17. 7. 18. 13. they did contrary to the decrees of Caesar saying that there was another King one Iesus That they perswaded men to worship God contrarie to the Law That Act. 21. 28. 24. 5. they taught all men euery where against the People Law and Temple and had polluted that holy place by bringing Greekes into it And thus by Tertullus they slaundered Paul affirming that he was a pestilent fellow and a mouer of sedition among the Iewes throughout the world c. Yea so malignant are these blacke mouthes that they dared to cast foule and false Matth. 12 24. 26. 61. Luk. 23. 2. aspersions vpon our Sauiour Christ himselfe and blot and blemish the white and pure robe of his innocencie with their vniust and reprochfull calumnies And such measure his Saints and seruants found at the hands of wicked men in the time of the persecuting Emperours such haue they found since and shall doe vnto the end of the world Against which discouragemenst if we would be armed wee must remember that this needeth not to seeme any strange thing vnto vs seeing our Sauiour Christ hath foretold that this should be the lot of all his seruants to be reuiled and slaundered for his sake and the Gospels That our Head and Lord hath borne these reproches for our sake and therefore wee his members and seruants must not thinke much if wee suffer the like for him and his truth That there was neuer any so deare vnto God nor innocent amongst men who haue not beene whipped with the scourge of malicious tongues and therefore we must not thinke to goe alone vpon earth but must here beare them company if euer wee hope to enioy their society in that heauenly happinesse Secondly if we would not be discouraged with Nos modò id agamus vt malè de nobis nemo loqui absque mendatio possit Hieronym ad
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
meate offerings I will not accept them c. But let iudgement run downe as waters and righteousnesse as a mighty streame So the Lord professeth that hee would not be pleased with thousands of Rams Micah 6. 6 8. or ten thousand riuers of oyle no not with the first borne of their body for the sinne of their soules vnlesse also they would doe iustly and loue mercy And though we be neuer so iust in our dealings and so bountifull that wee could bee content to giue all our goods to the poore yet if it bee not ioyned 1. Cor. 13. 3. with piety and charity and doe not proceed from sauing knowledge and a liuely faith true obedience and a good conscience it is all worth nothing and no better then glorious sins in Gods sight And therefore if we would haue our seruice accepted we must according to the Apostles example liue both holily towards God and iustly and vnblameably towards 1. Thes 2. 10. men If we would approoue our selues to be the redeemed of the Lord we Luk. 1. 74 75. must serue him in holinesse and righteousnesse before him and that not by fits and flashes but all the dayes of our liues But of these points I haue spoken before at large when I intreated of integrity and constancy the inseparable properties of a godly life and therefore referre the Reader to that place §. Sect. 3 Their obiection answered who pretend that they haue outgone many others Furthermore being deluded with the flesh we are ready to obiect that though we haue not attained to that perfection which were to be desired yet we are forward enough in the course of Christianity seeing wee haue outrunne many others although there are many also who are farre before vs. For answere whereof we are to know that he who thinketh that he hath proceeded farre enough hath not as yet set one foot forward in the Christian Race and though we had made some good progresse yet if wee now stand still and doe not continue running till wee come to the goale wee shall neuer obtaine the Garland And therefore imitating runners who striue for a prize we must not looke so much to those whom wee haue outrunne as to those that are still before vs that wee may ouertake and get before them to the marke seeing if wee stand still and rest in that which we haue already done he that is furthest behind yet continueth running will soone ouertake vs get the Garland from vs. We must not please our selues in our good proceedings and runne no more for in the wayes of Christianity hee that goeth not forward goeth backward and when we cease to be better we begin to be worse neither must we looke how farre we haue proceeded but how much of the Race remaineth still vnrunne and how farre we are yet from the Goale of perfection And with the Apostle forgetting those things which are behind and reaching Phil. 3. 13 14. foorth to those things which are before we must presse towards the marke for the price of the high calling of God in Christ Iesus Hee that is ambitious is not pleased with his present honours because hee is preferred before many others but if there bee yet any aboue him hee is not quiet in his minde till hee haue matched or exceeded him O then why should wee bee so sluggish about spirituall and heauenly preferments which are incomparably of greater worth and excellencie why should wee not be as religiously ambitious in aspiring euen vnto the highest degrees of heauenly glory and happinesse which is permanent and euerlasting as in striuing after worldly honours which are contemptible in their worth and momentany and mutable in their continuance seeing man that is in honour Psal 49. 12. abideth not but is like the beasts that perish as the Psalmist speaketh §. Sect. 4 Their obiection answered who affirme that Ministers only are bound to the strict performance of religious duties Moreouer the flesh is ready to obiect that howsoeuer this strict performance of Christian duties be required of Ministers who haue more knowledge and many helpes which many others want and also fewer lets and distractions hauing by reason of their small imployments about worldly things little else to doe then to attend vnto spirituall exercises yet those who are of the common sort of people as Trades-men Artificers and Husbandmen cannot by the same reason be so strictly tied to religious duties seeing they are simple ignorant and vnlettered and haue much more businesse and imployment in the works of their calling To which I answere first that though Ministers be tied to exercise themselues aboue all others in those personall duties which belong to their speciall calling as reading Meditation and studie in the Scriptures and other religious duties which are more proper and peculiar vnto them yet the generall duties of Christianity as Prayer Thanksgiuing receiuing the Sacrament watchfulnesse and such like doe lye out in common both to them and all other men that are true members of the Church In regard whereof there is no distinction or difference between one and another seeing our Sauiour Christ hauing with his precious Blood washed vs all from our sinnes hath made vs all alike Kings and Priests vnto God and his Father Neither Apoc. 1. 5 6. hath he selected some onely from among the rest vnto whom he hath appropriated the religious duties of Gods seruice but hath made vs altogether indifferently a chosen generation a royall Priesthood an holy Nation a 1. Pet. 2. 9 5. peculiar people that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light and to offer vp spirituall sacrifice acceptable to God by Iesus Christ And howsoeuer the publike performance of these religious duties doeth more peculiarly belong vnto them in respect of their publike calling in the Church yet priuate deuotions and the duties of Gods seruice and a godly life belong indifferently vnto all without exception or exemption of any person Neither are the admonitions and exhortations vnto these duties in the Scriptures directed onely vnto Ministers as that they should keepe the spirituall watch examine themselues put on the Christian Armour pray continually and in all things giue thankes but vnto the whole Church and people of God Secondly howsoeuer Gods Ministers ought to shine as lights in the world to bee good examples vnto their flockes ouer which God hath made them ouerseers to bee guides vnto the rest of the faithfull that they may leade and direct them in the wayes of godlinesse and to bee Captaines of the Lords Armies to goe out and in before them yet it is to this end that the people should walke in their light and no longer sit in darkenesse and in the shaddow of death that they should imitate their holy example and propound them as good patternes and precedents for their imitation that they should follow their guides
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
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection