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
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
haue so increased and improoued them for the glory of our Master and good of our fellow seruants as that we may with cheerefulnesse present our selues before God when he calleth vs to a reckoning Finally in our greatest plenty of earthly things let vs call to minde our spirituall wants and how defectiue wee are in sanctifying and sauing graces especially in our thankfulnesse vnto God for these temporall benefits and so our plentie in the one will not so much exalt vs as our defects in the other which are much more excellent and necessary will humble and abase vs. Fifthly when wee inioy prosperity let vs beware of security and hardnesse of heart which is an ordinary effect that doth accompany it For men are apt to flatter themselues in the assurance of Gods loue when he causeth them to prosper in their courses and giueth vnto them these outward signes of his fauour and so to liue in their sinnes with impenitencie and hardnesse of heart promising vnto themselues impunity and that all shall goe well with them for the time to come Thus Dauid saith because the wicked mans wayes prospered Therefore Gods iudgements were high aboue out of his sight presuming that he Psal 10 6. Eccl. 8. 11. should neuer bee mooued nor come into any danger Yea he himselfe as he confesseth was thus ouertaken with security presuming in his prosperity that he should neuer be mooued Which that wee may auoyd let vs consider that Psal 30. 6. temporall blessings are no infallible signes of Gods loue seeing as the Wise man speaketh they happen to all alike and are more often and liberally Eccl. 9. 1. bestowed vpon Gods enemies who haue their portion in this life then vpon his owne children for whom he reserueth the euerlasting and heauenly inheritance that there is a vicissitude and change of all these estates and nothing remaineth certaine vnder the Sunne that the longer God deferreth the more seuerely he will punish when hee commeth and the greater our blessings are the greater shall be our plagues if we abuse them to security and impenitencie Sixthly let vs take heede when we are in prosperity that we doe not abuse it to licentiousnesse and carnall liberty vnto which men in this state are most prone as the Histories of all times and daily experience teacheth For who seeth not that they who abound in wealth and worldly honours doe for the most part giue themselues ouer to all voluptuous and sensuall delights as though God had sent them into the world and had put into their hands such large wages of earthly blessings that they should spend them and their precious time in Hunting and Hawking carding and dycing courting dancing and reuelling drinking feasting and such like carnall pleasures yea who doth not perceiue that they often abuse them to iniury and oppression reuenge and all kinds of vniustice when they haue to deale with their inferiours abusing their power and authority vnto tyranny which they thinke neuer sufficiently manifested and magnified till they haue borne downe and troden vnder foote all that standeth in their way right and reason law conscience and common honestie which abuses that we may shunne let vs remember often the maine ends why God hath giuen vs these worldly benefits aboue others namely that we might be better inabled and become more forward to glorifie him to doe more good vnto our brethren and abound in the workes of mercy and Christian charity and that wee might haue better meanes to serue him with cheerefulnesse and thereby to further our owne saluation Of which ends if we faile God will either take these gifts from vs because wee mis-spend them in vaine or else let vs still keepe them for a further and greater iudgement Let vs thinke in our greatnesse that there is a greater then wee who will one day call vs to a reckoning and fearefully reuenge vpon vs the iniuries of the oppressed and the shamefull abuse of our power and authority to vniustice and cruelty Seuenthly let vs beware that our prosperity be not an occasion vnto vs of the contempt and neglect of spirituall and heauenly things which ordinarily happeneth vnto those vvho in their iudgements too much esteeme and in their hearts immoderately affect these temporall blessings as vve see in the example of those vvho vvere inuited to the Kings Supper Demas Luk. 14 18. Iudas and many others To vvhich purpose let vs often meditate on the excellency profit and necessity of Gods sauing graces and the ineffable felicity of our heauenly inheritance and how much these exceed the other Let vs also often consider of the dignity of our soules and hovv 3. Epist of Iohn vers 2. much they exceede in excellency our corruptible bodies that vvee may take more care to haue them thriue in spirituall grace and to reioyce in their assurance of future glory then to glut our bodies vvith sensuall delights or to vvaxe rich and grovv great in our earthly possessions Let vs remember that the time vvill come that our spirituall grace vvhich worldlings so much contemne will stand vs in more stead and bring vnto our soules more sound comfort then all the wealth of the world or Monarchy of the whole earth and therefore that it is most extreme and sottish folly so farre to affect those flitting and fading vanities as to neglect in the meane time these spirituall excellencies §. Sect. 5 That in our prosperity we must beware of being slothfull in Gods seruice and that worldly things doe not become thorns and snares vnto vs. Eighthly let it be our care in the time of our prosperity that wee doe not grow more sluggish and slothfull in Gods seruice in Prayer hearing the Word Reading Meditation for the more we are taken vp with our earthly imployments the lesse we minde these holy duties and religious exercises as we see in the experience of many who haue beene forward in them in their sickenesse pouerty and meane estates and wholly neglect them or coldly carelesly and formally performe them when they inioy health wealth and worldly preferments Yea Gods good Children oftentimes are heerewith ouertaken hauing a great dampe cast ouer their zeale and deuotion by these worldly mists as we see in good Martha her Luk. 10. 41 42. selfe who by her worldly businesse was made more cold and carelesse in attending vnto Christ Which that wee may auoyd let vs consider that when we abound with all worldly blessings we stand more in need of spirituall helpes to keepe vs vpright in our wayes and from falling into those sinnes to which this prosperous state exposeth vs. And that these earthly benefits being Gods present wages whereby he incourageth vs to doe him more diligent and faithfull seruice it is a shamefull abuse of his bounty to bee made thereby more slothfull and negligent Ninthly let vs take heed in our prosperity that these worldly things through our ouermuch affecting them doe not become thornes to
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery of the Word is a chiefe meanes of our spirituall life The first meanes of a godly life is the ministery of the Word the which is the ordinary meanes of begetting vs to the life of godlinesse and of beginning in vs all spirituall and sauing graces by which as inward causes we outwardly mooue in all Christian and holy duties Of raising vs from the death of sinne and cleansing and purging vs from the guilt and corruption of it and also of so quickening and reuiuing vs that we are inabled to performe the actions of holinesse and to bring forth the fruits of a godly conuersation Thus the Apostle calleth it Gods Rom. 1. 16. strong power whereby hee pulleth vs out of the state of death into the the state of life and saluation and the Apostle Peter The immortall and incorruptible seed which begetteth vs vnto God liuing and abiding in vs for 1. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. fathers who beget vs vnto God because being dispensers of the Word of grace they are instruments and meanes of our Regeneration Thus our Sauior saith that the houre was comming yea euen then was that Joh. 5. 25. the dead should heare his voyce and liue that is those which were dead in trespasses and sinnes should be quickened and haue their part in the first Resurrection by vertue of his Word preached for at this death and Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled vnto all holy duties of a godly life For so our Sauiour telleth his Disciples that they were cleane through his Word which hee had spoken vnto Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth elsewhere that we cannot ordinarily haue faith by which the iust man liueth but by the preaching and hearing of the Word How can they Rom. 1. 17. beleeue in him of whom they haue not heard and how shall they heare without a Preacher And after expressely affirmeth That faith commeth by hearing and 10. 14 17. and hearing by the Word of God And in another place he intimateth that we cannot put off the old man and being renewed in the spirit of our minds Ephes 4. 21 22. put on the new which after God is created in righteousnesse and true holinesse vnlesse we haue first heard Christ and been taught by him in the ministery of his Word But here we must take heed that we doe not attribute our new birth and spirituall cleansing vnto the Word preached as hauing in it any inherent power to giue life and grace in it owne nature or as it is by man preached vnto vs for then all that heare it would be quickened vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places the greatest number remaine vnregenerate and dead in their sinnes nor yet as vnto a principall and chiefe cause of reuiuing vs for this were to make an Idol of it by attributing vnto it Gods prerogatiues and peculiar Math. 23. 9. actions who alone is able to regenerate vs as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached not as comming from man but as it is the Word of God and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life and the begetting and increasing of his graces in vs. By vertue of which ordination and the blessing of God vpon it the Word receiueth all its power and vigour to quicken and preserue our spirituall life euen as by the ordinance of God and his blessing wee receiue our naturall life by generation and the preseruation of it by food and clothing which in themselues exceed not other creatures in their vertue for these vses but onely so far forth as God by his blessing inableth them vnto them The which if he withdraw our meate will not nourish Math. 11. 21. Luk. 12. 47. vs but rather become our bane and poyson and the Word preached will be so farre from being a Word of life and saluation that it will become the sauour of death vnto death to our deepe condemnation In which regard 2. Cor. 2. 16. wee must not rest in the preaching and hearing of the Word as in the deed done for the begetting of Gods graces and beginning in vs the life of godlinesse for thus it is onely the Spirit that quickeneth making the Ioh. 6. 63. same Word and at the same time effectuall vnto some for these ends by an inward secret and powerfull operation which for want hereof is heard of others without any profit but vse it as Gods ordinance vnto which his blessing is promised and doth so ordinarily accompany it in the harts of all those that vse it in obedience to God and desire to profit by it for the former ends that we may as well hope for spirituall life by feeding on this food as for the preseruing of naturall life by meate and drinke seeing both alike are Gods ordinance and by his power he is effectuall in the one as well as the other And so contrariwise the neglect of this meanes when God giueth it doth take away all hope of the spirituall life of grace seeing we tempt the Lord in refusing the meanes and despising his ordinance like those who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues should vtterly refuse to eate or drinke Againe whereas I say that the preaching of the Word is the ordinary meanes of life and grace when the Lord granteth it vnto vs we are to beware that we doe not limit Gods power vnto it as though hee could not any other way quicken sanctifie and saue vs. For he is able without all meanes to doe all these by the sole and secret worke of his holy Spirit being such an All-sufficient workman in himselfe that he needeth not the helpe of any instruments as we see in his sanctifying and sauing of elect Infants dying whilest they are vncapable of outward meanes for euen in them these two goe together seeing the rule is generall that without holinesse no man shall see the Lord. And hee is able to sanctifie other Heb. 12. 14. meanes for these vses as he ordinarily doth where
necessity of their body naturall life as some small refreshings in their Inne that they may afterwards with more strength cheerefulnesse proceed in their iourney But the prime and principall ioyes which rauish their soules with inward delight are secret vnknowne to all sauing those who haue tasted of them So that they may say to worldlings of their ioyes when they obiect vnto them their sadnesse want of mirth as our Sauiour of his meat We haue ioyes which you know not of seeing our ioy is to doe the will of our heauenly Father For it is that hidden Manna which our Sauiour giueth them to eat like Ioh. 4. 34. Apoc. 2. 17. that new name written in the white stone which no man knoweth sauing he that receiueth it It is a beauty which cannot be beheld with carnall eyes and a sweetnesse which is not rellished by a common prophane taste seeing it is of an holy spirituall nature so that when Christians are so afflicted in their outward estate that they seeme vnto naturall men to haue no cause at all of reioycing they may notwithstanding say with the Apostle We haue wherof we may glory through Iesus Christ in those things Rom. 15. 17. which pertaine to God §. Sect. 4 Of the diuers obiects of our spirituall ioy Now the obiects of this Spirituall ioy are diuers the chief and principall is God himselfe his Christ and holy Spirit for he being the summum bonum the supreme ioy and chiefe blessednes the fruition of him and his grace and the bright beames of his face and fauor shining vpon vs must needs be the matter cause of supreme and vnspeakable ioy And this is that ioy and reioycing in the Lord which is in the Scriptures not only permitted to the faithfull restrained vnto them alone as their peculiar and proper right but enioyned required as being a duty which we owe vnto God the performance wherof maketh them happy blessed Let not saith the Lord the wise man glory in his wisdome Ier. 9. 24. nor the mighty man in his might nor the rich man in his riches But let him that glorieth glory in this that he vnderstandeth and knoweth me c. So the Psalmist exhorteth to this ioy Reioyce in the Lord O yee righteous for praise is Psal 33. 1. comely for the vpright Of which he propoundeth himselfe for an example My soule shal be ioyfull in the Lord it shall reioyce in his saluation And the Psal 35. 9. Apostle likewise Let him that glorieth glory in the Lord. And againe 2. Cor. 10. 17. Phil. 4. 4. Reioyce in the Lord alway and againe I say reioyce In which himselfe tooke such abundant comfort and contentment that he resteth in it alone and renounceth all other ioyes God forbid that I should glory in any thing sauing Gal 6. 14. in the Crosse of Iesus Christ by whom the world is crucified vnto me and I vnto the world And if we thus reioyce in the Lord we shall not only be blessed and happie in our worke but also in our wages and reward which is promised vnto all those who make him their chiefest ioy according to that of the Psalmist Delight thy selfe in the Lord and he shall giue thee Psal 37. 4. the desires of thine heart So the Lord promiseth to the faithfull that they should delight themselues in him and hee would cause them to ride Esa 58. 14. vpon the high places of the earth and feede them with the heritage of Iacob c. And as the Faithfull doe thus reioyce in God himselfe so also in his Word and workes For when they finde sweetenesse and comfort in the spirituall Manna and food of their soules then they feede vpon it with ioy and delight So Dauid I haue reioyced in the way of thy Testimonies as much as in all riches Thy Testimonies are my delight Psal 119. 14 24 103 111 162. and my councellors Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of mine heart How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth I reioyce at thy Word as one that findeth great spoyle So also they reioyce in Gods workes of creation and gouernement admiring Gods infinite wisedome power and goodnesse that shineth in them Especially in that great worke of our Redemption by Iesus Christ and in the application thereof vnto themselues by the inward and effectuall working of Gods Word and holy Spirit Thus also doe they reioyce in the life of fayth and in the fruits thereof their sanctification and new obedience and in the testimony of a good conscience according to that of the Apostle Our reioycing is this the testimony of our conscience that in simplicity and 2. Cor. 1. 12. godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world Yea the faithfull with holy and heauenly mindes doe reioyce in earthly and temporary blessings in their houses and lands wiues and children meates and drinkes pastimes and recreations For to this end God hath giuen them neither is there as the Wise man speaketh in them any other good but for Eccles 3. 12 13. a man to reioyce in their fruition and to doe good in his life and that euery man should eate and drinke and inioy the fruit of his labour it is the gift of God And againe Behold that which I haue seene It is good and comely for one to eate and to drinke and to inioy the good of all his Eccles 5. 18 19. labour that hee taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God §. Sect. 5 That the Christians chiefest ioy is Spirituall and wherein it exceedeth all other ioyes So that no lawfull ioy either spirituall or temporall inward or outward is wanting vnto the righteous who desire to please God But yet their chiefe and principall ioy in which they exceede all others is spirituall in the assurance of Gods loue and their owne saluation and that both in respect of the excellency perpetuity and propriety of it For first it excelleth all other ioyes being of a spirituall and diuine nature and as it were a short prelude to that heauenly and harmonious ioy of which wee shall haue the full and euerlasting fruition in the life to come For so the Apostle teacheth vs that the Kingdome of God that Rom. 14. 17. is the first beginnings of it in this world consisteth not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost and they who haue here tasted these first beginnings of this heauenly ioy shall haue the perfect fruition
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
lethargie of sinne the deuill neuer wakeneth nor disquieteth them because hee knoweth that this temporary rest will end in restlesse torments and that the disturbing them of this ease may happen to awake them and so hauing a sense of their disease may worke a desire and resolution to vse all meanes whereby they may be cured Neither will it stand with his policie to let them who are in his thraldome and ready with all cheerefulnesse to doe his will come vnto a sight and sense of their misery which might make them desirous to come out of it and therefore he neuer terrifieth their consciences with his tentations but rather more blindeth their eyes that they may not see their wofull state and stoppeth their mouthes that they may not complaine of it And so our flesh and carnall corruptions are quiet and neuer goe about to disturbe our peace whilest we suffer them to liue and raigne in vs but when we goe about to depose them from their regencie and like slaues to bring them in subiection then they rebell and taking armes against the part regenerate make vs feele the vprores and garboyles of a ciuill and intestine warre Thus corrupt humours in the body though they indanger our liues yet oftentimes are scarce discerned before they bee mooued but when we stirre them with some wholesome potion which serueth to purge vs of them then they rage and make vs more sicke in our owne sense then we were before Thus the sea it selfe is calme and quiet when there is no winde to moue it but in the time of a storme it rageth and roareth as if it would at once swallow vp the earth And thus gunpowder is quiet and harmelesse when it is let alone but if a sparke of fire fall into it it bloweth vp all that is neere vnto it And so sinne and corruption if it be let alone will be so quiet that it will neuer disturbe our peace but if wee seeke to purge it out by wholesome medicines or if it be touched with the fire of Gods Spirit or but euen blowne vpon with the breath of admonition and rebuke out of the mouthes of Gods faithfull Ministers then the Sea is no more raging in a streame nor gunpowder more clamorous and vnruly when the fire is put vnto it Moreouer spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted in peace and quiet because it maketh vs neglect all spirituall exercises which should awaken it and bring it to some sense and feeling As hearing the Word reading meditating of our wants and weakenesse the foulenesse and deformitie of sinne the fearefulnesse of Gods Iudgements the curse and threatnings of the Law the daily examination of our estates by the strict rule of Gods Word which are the meanes both to cast out the strong man out of his quiet possession and to disturbe the peace of an ill conscience which ariseth not from any sound security but rather from want of spiritual exercise herein like vnto a lame horse which complaineth not of his lamenesse whilst he lieth at ease but when by trauell he becommeth sensible of his paine he cannot indure it but halteth downe right §. Sect. 5 The third difference betweene a good and euill conscience A third cause of peace to an ill conscience is carnall securitie which doth not take away the guilt and punishment of sinne but onely serueth as the deuils cradle to rocke vs asleepe that we may haue no sense and feeling of it Whereof it fareth with vs as with men sicke of dangerous diseases whose sleepe bringeth not health but a cessation of paine through the binding vp of the senses who after they are awakened doe feele themselues more sicke then before And as it bringeth vs asleepe in sinne so the deuill and our corrupt flesh doe by it lull conscience a sleepe also lest being disquieted it should disquiet vs and waken vs with clamour and crying And intending to sacke the citie of our soules he maketh the Watch man drunke with this poysonous and intoxicating cup that hee may not sound the alarme nor giue vs any warning to prepare for resistance Now this security being continued and increased groweth at last to hardnesse of heart in the highest and worst degree which neglecteth and contemneth all meanes whereby it might be softened and to a reprobate sense carrying men on in the course of sinning with greedinesse and delight And when they are come to this passe their consciences also increase in their carnall peace their deepe sleepe causing a lethargie and their lethargie death Such consciences from a sleepie numnesse fall into a dead palsie hauing no sense of sinne or smart vnto which they grow by often quenching the good motions of the Spirit speaking vnto them in the ministery of the Word and by customable committing of knowne sinnes without repentance or remorse For as festring sores not clensed by salues and corrosiues quickly gangrene and running from part to part destroy the whole body so if we doe not clense our sores of sinne by renewing our faith and repentance they will corrupt the whole man euen conscience it selfe and make it become dead and senselesse Such are the consciences of those of whom the Apostle speaketh who departing from the faith and speaking lies in hypocrisie haue 1. Tim. 4. 1 2. their consciences seared with an hot yron forbidding to marry and commanding to abstaine from meates which God hath ordained to bee receiued with thankesgiuing And such had the Gentiles who were giuen ouer of God to their vile affections and a reprobate minde to commit sinne Rom. 1. 26 28. without checke and remorse yea with greedinesse and delight §. Sect. 6 The last cause of the peace of an euill conscience is worldly imployments Finally the conscience is made quiet and at peace when men are wholly taken with worldly vanities both in their hearts and affections doting vpon them and in their actions and imployments in seeking after them For Satan seeing conscience placed in man by God as his Deputy and Vice-roy to gouerne him as his Iudge to absolue or condemne him and as a witnesse to giue euidence of all his particular actions and hauing no power to depose it or to put it out of its place and office doth labour by all meanes to peruert and corrupt it that it either may be silent or giue vniust iudgement and false euidence And to this purpose he offereth worldly honours riches and pleasures that by these bribes he may stop the mouth of conscience so as it may either say nothing or speake as he would haue it And with Satan ioyneth the world and our owne flesh for no sooner doth conscience begin to awaken out of the sleepe of security and to stirre and mooue speaking something that concernes its office as it were betweene sleeping and waking but presently they indeuour all they can to bring it asleepe againe by rocking it in the cradle of
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
5 6 7. 1. Ioh. 5. 14 15. driuen with the winde and tossed to and fro neither let that man thinke that he shall receiue any thing of the Lord. Now the best meanes to strengthen this our faith when we come to pray is vtterly to deny our selues and our owne righteousnesse and casting away all opinion of our owne workes and worthinesse to ground our faith wholly vpon Gods power and all-sufficiency his truth in his promises his infinite mercies loue and goodnesse towards vs the perfit merits mediation of Iesus Christ Neither must we looke to the measure of our repentance and other graces necessarily required in those that pray with hope to be heard but to their sincerity and truth nor vpon faith it selfe in respect of the excellency and degree of it as thinking thereby that we shall be accepted of God but as it is the condition vpon which all the promises are made and the alone instrument whereby Christ and all his benefits are applied vnto vs. But of the meanes of faith we haue spoken before and therfore referre the Reader to that which hath bin said §. Sect. 5 That we must pray in humility and with reuerence and feruencie In respect of our hearts there are diuers things required First humility whereby wee abase our selues in the sight and sense of our owne vilenesse and vnworthinesse vnfainedly acknowledging that we are not worthy to tread vpon the earth or to looke vp vnto heauen much lesse to appeare in Gods glorious presence or to make any suites and supplications vnto him And therefore reiecting all Pharisaicall conceit of our owne workes and worthinesse we are to confesse with Abraham that wee are but dust and ashes with Iacob that we are lesse then the least of Gods mercies Gen. 18. 27. 32 10. Psal 22 6. Esa 6. 22. Luk 15. 21. Luk. 18. 13. 1. Tim. 1. 15. with Dauid that wee are wormes and no men with Esay that we are men of polluted lips with the prodigall Sonne that we are not worthy to be called Gods children with the Publican that wee are miserable sinners yea with the Apostle Paul that of all sinners we are the chiefe And this humility will be a notable meanes to confirme our faith in this assurance that we shall be receiued into grace and fauour with God and that he will heare and grant all our Petitions For he will looke vnto him that is poore and of a contrite spirit Esa 66. 2. Psal 34. 18. Esa 57. 15. Psal 51. 17. Psal 9. 12. 10. 17. he is neere vnto him and will dwell with him with this sacrifice of a broken and contrite heart wherein he chiefly delighteth he is made propitious and will be ready to heare his suites for he forgetteth not the cry of the humble but he heareth their prayer and will prepare their heart and will cause his eare to heare as the Psalmist speaketh The second thing required in our hearts is reuerence vnto which Dauid exhorteth Serue the Lord with reuerence Psal 2. 11 and reioyce with trembling and performed in his owne practice In Psal 5 7. thy feare saith he will I worship towards thy holy Temple The which reuerence may be wrought in vs by the consideration of Gods glorious presence before whom we stand who being present with vs seeth all our actions and how wee behaue our selues in his seruice and is infinite both in Iustice and power to punish vs if we take his name in vaine and abuse his holy Ordinances in performing vnto him a formall cold and carelesse seruice and also in mercy goodnesse and bounty if wee worship him aright And secondly if we consider withall our owne basenesse and vilenesse vnto whom notwithstanding God of his infinite grace and mercy vouchsafeth this high honour and inestimable prerogatiue to come into his glorious presence and to make our suites knowne vnto him The third thing required is feruency of affection and zealous deuotion whereby we do with all earnestnes desire to haue all our sins pardoned our wants supplied with all hearty cheerefulnesse without dulnesse and drowsines coldnesse and wearinesse continue in this exercise Vnto which wee attaine by comming vnto a true sight and sense of our sinnes and wants which inferre an vrgent necessity to haue them pardoned and these supplied and by considering the excellency necessity and profit of this action and the fruits that come of it which are farre to bee preferred before all things in the world CAP. XV. Of the circumstances of Prayer and of their quantity and quality §. Sect. 1 Of our gesture and voyce in prayer ANd these are the essentiall duties belonging vnto prayer besides which there are others which are circumstantiall and 1. Cor. 14. 40. accidentall of which there cannot for the most part be giuen any general and certaine rules but that they be done in order after a decent comely maner and so as shall be most fit and conuenient for the stirring vp of our deuotion and the furthering of those internall duties before spoken of which are essentiall and alwayes necessary The first is the gesture of the body which ought to be such as may further our inward humility reuerence and feruency of deuotion wherin we are to imitate the example of Gods Saints in former times the custome of the Church and Country where we liue vsing those gestures which are vsed in them to expresse externall worship humility and reuerence As among vs standing kneeling vncouering of the head lifting vp of the eyes and hands and in extraordinary and greater humiliation prostrating our selues vpon the ground casting down our eyes as being ashamed to looke towards heauen and knocking of the brest as bewayling the sinfull corruption therein contained In all which our chiefest indeuour must be that the inward affection and disposition of the heart do answere vnto the outward gestures of the body without which they are but hypocriticall shewes The second is the voyce which is to be vsed in prayer so often as conueniently Psal 51. 14 15. 71. 23 24. 119. 171. Hos 14. 2. we may seeing it is one speciall end for which God hath giuen it vnto vs that we might by it glorifie him both in our prayers and our praises and thanksgiuings Not that he himselfe needeth it for he searcheth the secrets of the heart and reines but for the example and edification of others as in publike prayer and for the intention of our owne affections the attention of our mindes and stirring vp of our deuotions in our priuate prayers which notwithstanding must be done with this caution that seeing priuate prayer must be made in secret we must not speake alowd in our Closet or Chamber so as others may heare and vnderstand vs or at least we must not Matth. 6. 6. doe it to this end seeing it is but grosse hypocrisie which we must not only auoide but euen the very
charity to beare with one another and humility to thinke that we may erre as well as our brethren or patience to waite vpon Gods leasure till he be pleased to reueale the truth vnto them as well as vnto vs and vnanimity to walke Phil. 3. 15 16. by the same rule and minae the same thing whereto we haue already attained we commonly take delight to spend our speech in questions and controuersies and in shewing wherein we dissent rather then wherein we agree which oftentimes draw men to heate and contention yea to wrangling and hard speeches which alienate their hearts and make them part more cold in loue and remisse in friendship then when they met together Whereas if selfe-loue did not wed them to their own opinions and pride made them not impatient that any should dissent from them but that in charity and Christian humility they desired to edifie one another not so much desiring to make them their schollers in imbracing their priuate opinions as the Disciples of Christ by knowing better the mayne points of Christian Religion or more conscionable in imbracing holinesse and righteousnesse in their liues and conuersations there would bee much more fruit and benefit of such conferences and much more incouragement vnto our often meetings Finally the great cheere and excessiue cost and trouble to prouide it which is commonly vsed at these meetings is one speciall cause why we meete so seldome Which though all mislike and speake against because they cannot meete often that meete so chargeably their state and meanes being not able to beare it yet it fareth heerein as in the case of braue apparell all complaine of it because of the cost but none will reforme it because of their pride whereby in their mutuall entertainement one seeketh to out-vie another till at length it come to that height of excesse and groweth so ouer-chargeable to their purse that they leaue off such meetings altogether Let no man therefore complaine of the hardnesse of the times which will scarce affoord meanes of necessary maintenance and much lesse of entertaining our friends to eate and drinke together For howsoeuer it may bee true that these times will not beare vs out if wee bee resolued to bee still excessiue in our cheere and cost yet if wee would chiefly ayme in our meetings at the maintaining of loue comfort and ioy in one anothers company stirring vp Gods graces in vs and our building vp vnto all good duties I see no cause why wee should not to inioy these Christian comforts and spirituall benefits be contented with lesser cheare in our neighbours house then when wee eate our meate solitarily at home and consequently no reason why the hardnesse of the times should bee pretended vnlesse our hearts bee more hard then they and will by no meanes be reclaimed from this fault of excesse Now as we are for these ends to inuite one another so are wee especially according to our ability to make the poore our ordinary ghests because therein wee shall doe a worke of mercy acceptable vnto God who hath giuen vnto vs our greater prouision that wee may impart it vnto those who haue lesse and out of our plenty minister vnto them that want necessaries And thus our Sauiour requireth that when wee make a dinner or supper wee should Luk. 14. 12 13. not inuite our friends brethren kinsmen and rich neighbours namely not to these ends eyther to receiue recompence by the like inuitation or to approue our charitie seeing men out of naturall selfe-loue or carnall affection may doe the like but the poore maymed lame and blind because they being vnable to make any recompence it will bee a good signe that wee doe it out of simple charity and pure respect vnto Gods Commandement and not out of selfe-loue and such respects as are naturall and worldly And this was Iobs practice who as hee did not eate Iob 31. 16 17. his morsels alone so the ghests whereof hee made choyce were the poore widdow and fatherlesse as he professeth Which example if wee imitate we shall in them feede Iesus Christ himselfe and be richly rewarded Mat. 25. 35 36. at his appearing Or if wee cannot inuite all to our table whom wee desire to relieue our care must be to send according to our ability such reliefe as wee can spare from our selues and families vnto those whom we know doe stand in neede for though God alloweth vs to eate Nehem. 8. 18. the fat and drinke the sweete yet withall hee requireth that wee send portions vnto the poore for whom nothing is prepared according to the example of the Iewes at their feasts of Purim who sent portions one to another and gifts Hest. 9. 22. to the poore To which end wee ought to vse all good prouidence and frugality not suffering any thing to bee lost though we haue neuer so much for if our Sauiour after that hee had fed the poore by miracle though he was able as easily to haue done it againe yet would not let any thing bee lost of his prouision through negligence but would haue all the remainder reserued for another time then how much more should Iohn 6. 12. wee be prouident whose bounty is limited by our meanes that we may releeue those poore who are still hungry and neede our help for their comfort and reliefe §. Sect. 6 That after our meales we must shew our thankefulnesse by praysing God And these are the duties which ought to bee performed at our meales The dutie to bee performed afterwards is true thankefulnesse in the heart and outwardly expressed both by our words and actions Vnto inward thankefulnesse of the heart is required that wee know and acknowledge that wee haue receiued our foode at Gods hand and that by his bounty and gracious prouidence we are fed and nourished and not by our owne policy and power industry and labour The which Moses presseth Exod. 16. 15. Joh. 6. 31. vpon the Israelites to make them thankefull for if wee know that God of his rich mercy hath bestowed these blessings vpon vs and hath fed and nourished vs with his good creatures it is a notable meanes to make vs also acknowledge it with all due thankfulnesse Euen as contrariwise when we take no notice of this bounty and prouidence of God in feeding vs wee are ready to sacrifice vnto our owne nets and to ascribe the prayse of our prouision to our owne wisdome and indeuours Hab. 1. 16. and so to make Idols of them And of this we haue an example in the Israelites who receiued Gods blessings for their vse but not as frō his hand Hos 2. 8. and therefore were not thankeful vnto him but gaue the praise to their louers The which vngratitude God will punish by depriuing vs of his blessings that by our wants we may be driuen to goe vnto him by prayer for a supply who in the time of plenty would not goe
14. and aduance vs and inrich vs greatly with all his blessings as hee hath promised So the Apostle saith that in respect of the bare act of his preaching the Gospel he had nothing to glory of because a necessity of performing this duty was laid vpon him and a woe denounced if he performed it not but if he did not by constraint but willingly then hee should 1. Cor. 9. 16 17. haue at Gods hands a reward Finally let vs serue God with this cheerefulnesse because thereby we shall get vnto our selues an infallible marke and signe that we are in the estate of blessednesse For the Psalmist describing a blessed man bringeth in this as one of his speciall properties that his Psal 1. 2. delight is in the Law of the Lord so that hee meditateth in it day and night And therefore let vs not content our selues with cold carelesse and formall seruice but performe it vnto God with cheerefulnesse and delight without which it is neither pleasing vnto him nor profitable vnto vs And seeing this is not a flower which groweth in natures soyle but a gift of God who worketh in vs both to will and to doe of his good pleasure whereof it is that Dauid acknowledgeth the free-will offerings of himselfe and his Phil. 2. 13. people towards the building of the Temple to haue wholly proceeded 1. Chro. 29. 14. from God who had giuen them both these gifts and also willing hearts to returne them therefore let vs begge it daily at Gods hands that taking away our dulnesse and drowzinesse our auersenesse and backwardnesse vnto holy duties he will giue vs grace to serue him in all things with alacrity and cheerefulnesse ioy and delight §. Sect. 3 That we must serue God in all holy duties zealously and deuoutly The second property respecting the heart is true zeale which as wee heere consider it is a deuout consecrating of our selues wholly both in soule and body to the seruice of God and an ardent desire study and indeuour to glorifie him by walking before him in the duties of a godly life So that it is nothing but the intension of our loue and cheerefulnesse vnto these holy exercise and of our anger and mislike against all the impediments whereby wee are opposed and hindred in them And this is commended vnto vs in the Scriptures as an excellent grace the beauty and brightnesse whereof no where shineth more cleerely then in this subiect For if it be good as the Apostle saith to bee zealous in a good matter Gal. 4. 15. where can this zeale more exceed in goodnesse then when it is imployed and spent in the duties of Gods seruice and of a Christian life then the which nothing can be better It is the vitall heate and as it were the very spirits which intendeth all other graces and with the warmth of it increaseth their vertue and vigour giuing vnto them motion and making them actiue and operatiue in their seuerall functions And it is giuen vs of God as a singular Antidote against that cold and killing poyson of carnall formality and that stupid blockishnesse and senselesse dulnesse and deadnesse which naturally hath ouerspred all the powers of our body and minde in performing the duties of Gods seruice And if it bee wanting we will soone grow cold and carelesse either neglecting them altogether or performing them with a luke-warme indifference for forme and fashion sake not greatly regarding whether we doe or leaue them vndone which will make them lothsome in Gods sight But if our hearts bee inflamed with this zeale then will we feruently affect all holy duties of Gods seruice as being notable meanes of aduancing his glory and not suffer our selues to be withdrawne from them by worldly vanities which wee neglect and contemne in comparison of the other And then will we also with an holy anger oppose and ouercome all impediments and hindrances which stop vs in our Christian course and especially make warre against our owne corruptions which dull our deuotion and make vs slacke and backward to holy duties which that we may doe let vs consider that this zeale is the end of our Redemption and an vndoubted signe that Christ hath purchased vs vnto himselfe with the price of his owne blood For therefore gaue Tit. 2. 14. he himselfe for vs that he might redeeme vs from all iniquity and purifie vnto himselfe a peculiar people zealous of good workes So that if we doe not shew our zeale in all vertuous actions and Christian duties we doe not attaine to this end and consequently plainely declare that we are not redeemed by Christ who being God equall with his Father and infinite in wisdome and power cannot faile of those ends which hee propoundeth vnto himselfe Let vs consider also that this zeale is an inseparable fruit of true repentance 2. Cor. 7. 11. as the Apostle plainely sheweth Whereof it is that Christ in his Epistle to the luke-warme Laodiceans ioyneth them together Be zealous Apoc. 3. 19. and repent because they could no otherwise approoue themselues true conuerts till leauing that state of tepedity and luke-warmenesse they were inflamed with feruent zeale of Gods glory For when we soundly seriously repent vs of our sins and especially our sloth sluggishnesse coldnesse and carelesnes in holy duties then bewailing hating our former courses we set our selues with all earnestnesse to reforme these corruptions become zealously deuout in all holy duties that we may redeeme our former lost time which we haue fruitlesly mispent in their neglect wherby it appeareth that our repentance cannot be vnfained vnlesse this zeale be ioyned with it nor any duty of a godly life sincere which is not approu'd by this property CAP. VII Of the properties which respect the whole man And first diligence in all duties of Gods seruice §. Sect. 1 That this diligence must be vsed in all good duties and about the meanes of them THe properties which respect the whole man are two diligence and constancie By diligence I vnderstand that sedulity and assiduitie industry and labour which wee are content to vse and take for the compassing and obtaining effecting and atchieuing of those things whereupon wee haue set our hearts and affections The which property doth alwayes accompany the duties of a godly life if we rightly performe them as God requireth of vs and is an inseparable fruit of those which went before For when wee performe them with alacrity and cheerefulnesse and doe esteeme them our chiefe delight then are wee not onely in our hearts zealously affected towards them but so industrious and diligent in pursuing of them that we thinke no paines or labour too much that we may bring them to good effect And then shaking off all naturall sloth and sluggishnesse all idlenesse and vnprofitablenesse wee will set our selues close to our Christian taske and performe those religious duties and that holy and spirituall seruice which our
through pride breake out into anger and contention When we go to compound differences between neighbours we must take heed that we be not partial to either side for worldly respects nor through stiffenesse and obstinacie cause more discord in stead of making peace When we are going to a feast let vs set a watch ouer our appetite that it doe not draw vs to gluttony and excesse but that we so vse Gods greater blessings as that wee be fitted by them to doe him better seruice When we are about to doe the workes of mercy we must take heed of pride and affectation of humane praises or that wee haue in them any opinion of meriting thereby any thing at Gods hands When we are to pray or heare the Word or to performe any other religious duty of Gods seruice knowing that in them also Satan layeth his snares and spareth for no paines to make these exercises vnprofitable and euen turne them into sinne let vs obserue our watch when we goe about them that we may be well prepared and performe them with all reuerence and attention faith and feruencie of spirit carefully looking to our minds and hearts that they bee not hindred in these duties with worldly distractions and wandring thoughts dulnesse drowzinesse and carnall wearinesse In a word there is nothing wherein this watch is not to bee kept seeing in all things through Satans wiles and the deceitfulnesse of our owne hearts wee are indangered vnto sinne either sayling in the matter of our actions or in our manner of doing them §. Sect. 6 That we must watch ouer all the powers and parts of our soules and bodies Neither must this watch be kept ouer some of our parts onely neglecting the rest as ouer the body alone but not the soule or the soule and not the body but ouer the whole man that in all our powers and parts inward faculties and outward actions we may please God by doing his will But yet the more accurate and diligent watch must bee ouer the soule as being the more subtile and excellent part according to that expresse charge of Almighty God Take heed to thy selfe and keepe thy soule diligently implying that though this watch must be kept ouer the whole man yet Deut. 4. 9. the soule which is the better part must bee looked vnto with greatest care and circumspection Thus wee must watch ouer all the speciall faculties of our soules as ouer our reason and iudgement that they be not darkned with ignorance for if the light be darkenesse how great is that darkenesse nor corrupted and mis-led into errours and heresies Ouer our memories Mat. 6. 23. that they neither retaine those vanities and sinfull impression which should be rased and blotted out nor forget those things which God hath entrusted to their keeping Ouer our consciences that they bee pure and cleane purged from dead workes and that they be not slacke in doing their duty in excusing and accusing nor wee negligent in giuing heed to their euidence Ouer our wills that they goe not before but waite vpon holy reason chusing and imbracing that which it commendeth and refusing and reiecting that which it condemneth and dis-alloweth But especially wee must keepe this carefull watch ouer our mindes and imaginations which naturally are euill and that continually being most disordered and licentious and not to be kept within any compasse if we leaue them vnto their owne liberty And therefore if we would keepe our soules in good plight and free from danger we must not foolishly imagine that thought is free or that wee may suffer our phantasies and imaginations to take their full scope and pleasure in rouing and ranging which way they list for if they thus get the bridle as it were betweene their teeth they will run with vs in a headlong course into vanity and sinne whereby displeasing God we shall mooue him to giue vs ouer to our owne imaginations and to the tentations of Satan suggesting into them horrible blasphemies For when hee findeth them Dina-like wandring abroad and from vnder the gard of Gods protection he defloureth and defileth them with hellish pollution and turneth the pleasure of their liberty into horrour and griefe Moreouer by giuing liberty to our thoughts and imaginations to range whither they list and not accustoming to keepe them in any compasse and within the bounds of Gods feare we shall not be able when we most desire it to bring them into any order but they will be ready to disturbe and distract vs in our best duties For like runagate seruants they will bee to seeke when we most need them and be ranging about worldly vanities when wee would haue them wholly exercised in religious duties Or if with much paines we doe bring them home and binde them to their taske being inured to liberty and delighting themselues in rouing abroad they will to recouer their lost pleasure breake all their bonds run away from vs and be taken vp with worldly cogitations so as we shall not be able to heare the Word or pray or meditate or performe any other religious duties without being distracted and interrupted in them with these earthly thoughts and wandring imaginations From which if wee would be free our best course is to watch ouer our cogitations and phantasies at other times and to keepe them vnder command that they may bee exercised about things profitable For if wee vsually giue them liberty to range whither they list custome will cause an habit and this liberty will grow to licentiousnesse so as we shall reduce them into no order nor make them fit for any good imployment Neither is it enough that we restraine our thoughts from rouing after worldly vanities but we must also haue them taken vp and exercised in spirituall heauenly or at least ciuill and morall Meditations about the affaires of our honest callings for if they bee not busied about these Satan will thrust in the other and finding them empty of any good thing hee will easily replenish them with those that are euill §. Sect. 7 That we must chiefly watch ouer our hearts But aboue all other our internall parts we must keepe our watch with greatest care ouer our hearts according to the Wisemans counsell Aboue Pro. 4. 23. Heb. 3. 12. all keeping or with all diligence keepe thy heart for out of it are the issues of life and the admonition of the Apostle Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God For the heart is the treasury either of all good or euill and out of it the tongue speaketh and the hand worketh It is the fountaine of all our words and actions and if it be corrupt it will defile them too but if it bee clensed and purified by faith it will also purifie the streames which flow from it Act. 15. 9. It is a vessell apt to receiue all liquors good or euill and therefore
diligently heard the Word of God and applyed it vnto thy selfe for this end the threatnings of the Law for thy humiliation and the sweet and gracious promises of the Gospell assuring thee of the pardon of thy sinnes and of Gods loue and fauour that thou mightest loue God againe who hath so loued thee and forgiuen thee so great a debt and testifie this loue by bewailing thy sinnes whereby thou hast displeased so gracious a Father Hath Gods mercy patience and long-suffering drawne thee to repentance and hast thou beene offended with thy selfe because thou hast offended thy God who hath multiplied vpon thee so many testimonies of his loue Hast thou made right vse of Gods blessings and benefits to be made thereby more carefull to please him and of his chastisements and fatherly corrections to be made thereby more fearefull to offend him Hath thy sorrow in any good measure been sutable to thy sinnes and hast thou more bewailed thy sins then the punishment the guilt then the smart and in this respect chiefly because thou hast by them dishonoured thy God rather then for the miseries which they haue brought vpon thy selfe Hast thou bewailed all thy sinnes and those most of all whereunto thy corrupt nature is most inclined and not onely thy sinnes of grosse commission but also thy sinnes of omission and the wants and imperfections of thy best actions Hast thou been affected with Gods Iudgements and with those most of all which are spirituall and touch thee rather then thy sinfull flesh Hath the smart of thy sores been such that nothing would ease them but the balme of Gilead the blood of Christ applyed by faith and haue carnall sports rather increased then abated thy griefe Hast thou so washed thy selfe in the waters of repentance as that thou hast thereby been cleansed from thy Esa 1. 16. sinnes and hast thou being freed from sinne become the seruant of righteousnesse Hast thou been earnest in thy repentance and taken occasion from thy former negligence and vnprofitablenesse to redeeme thy lost time by redoubling thy diligence in Gods seruice Hast thou found plentifull fruits in thee worthy repentance and amendment of life And as thou hast increased in yeeres hast thou increased in fruitfulnesse bringing forth most in thine older age Hast thou found in thee those speciall fruits of care cleering indignation feare desire zeale and holy reuenge before spoken of §. Sect. 2 Of Confession Alas my soule how defectiue hast thou been in all these things Alas my God how should I without much shame and confusion of face looke vpon thee seeing when I come to pay that debt and duty which I owe thee my siluer is turned into drosse my medicine is become a poyson Esa 1. 22. my repentance which should be the salue for my other sinnes is so full of wants and imperfections that it selfe needeth to bee repented of and if this bath wherein I should wash my polluted selfe were not it selfe bathed and cleansed in a pured fountaine the precious blood of Iesus Christ so foule it is through the filth of my corruptions that it would but the more defile me and make me lothsome in thy sight It is true my God and I acknowledge it to thy glory that through thy grace I haue repented and doe desire to repent still more and more And that small measure which I haue receiued and which I returne vnto thee is not false and counterfet but in sincerity and truth But alas my Lord it is so maimed with imperfections and defiled with corruptions that it is vtterly vnworthy thine acceptance And seeing thou hast forbidden in thy Law that any sacrifices should be offered vnto thee which were maimed or vncleane how should I presume to offer this sacrifice of my sighes and teares which are so imperfect and defiled were it not that thou hast told me that the sacrifice wherein thou chiefly delightest is a broken heart and humble and contrite spirit And because thy perfection can indure no imperfection thou hast appoynted another sacrifice pure and perfect euen that which thy deare Sonne hath offered vnto thee vpon the Crosse to cleanse and couer the impurity and imperfection of mine that it may be acceptable in thy sight These waters of thy grace O my God were pure and perfect as they came from thee the Fountaine of all purity and perfection but alas they are now defiled by running thorow the polluted channell of my filthy heart But being againe cleansed by running thorow the pure Fountaine of my Sauiours blood they are restored to their purity and fit for thine acceptance From my selfe immediately I dare not offer vnto thee my repentance for it is wholly stained and defiled with my corruption and mingled with much impenitency carnall security and hardnesse of heart And though it be most imperfect yet haue I been too too slothfull in vsing any of those good meanes wherby I might attaine vnto more perfection or when I haue vsed them it hath been so formally and negligently that they haue had little efficacie to worke this grace in me Thy legall threatenings haue not humbled me thy Euangelicall promises haue little affected mee the good motions of thy Spirit haue been quenched in me thy blessings and benefits haue not allured me thy chastisements and corrections haue not drawne me but notwithstanding all these helpes I haue continued in my sinnes with much impenitency or laboured to come out of them with much weakenesse My sorrow for sinne hath been very small and ioyned with much hardnesse of heart my desires of amendment exceeding feeble and faint my resolutions weake and vnconstant and my actions and indeuours impotent and imperfect and when to will is present with me I finde no power to Rom. 7. performe that which is good so that I cannot doe the good I would nor leaue vndone the euill I would not §. Sect. 3 Of Complaint Alas my soule how farre hath thy carnall security preuailed with thee How hath it rocked thee in such a deepe slumber that thou hast little or no sense of thy sloth but when thou art asleepe dreamest that thou art waking How is thine heart hardened through the deceitfulnesse of sinne that it is scarce sensible of its owne hardnesse yea when thou dost discerne it how art thou hampred and fettered with the gâ—ues of thy corruption that thou hast neither power nor will to better thine estate Repentance is the meanes of curing thine infirmities and sicknesses of sinnes But thou fearest the medicine more then the disease and neglectest or formally vsest all good meanes whereby it might be obtained and applyed Thou thinkest no care or cost too much for the compassing of worldly vanities and thou canst in pursuing them keepe thy desires within no bounds but the more thou drinkest the more thou thirstest But how soone art thou tyred in working thy heart to sorrow for thy sinnes and how little of this doest thou thinke enough In
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
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
to keepe vs from any danger and defend vs against tentations our frailety to fall into sinne and inabilitie to any good actions our pronenesse to fall into perils and want of power to recouer out of them our vnworthinesse of Gods least fauour and worthinesse of his greatest Iudgements this would make vs to shake off all securitie and to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2. 12 13. because of our selues wee are able to doe nothing but it is Phil. 3. 12 13 14. God onely which worketh in vs both to will and to doe of his good pleasure This would keepe vs from being secure as though we were possessed of all we desire and were alreadie perfect and make vs with the Apostle to forget those things which are behind and to reach forth vnto those Heb. 4. 1. things which are before and with all our care and endeauour to presse toward the marke for the price of the high calling of God in Christ Iesus lest hauing the promise of the garland of blessednesse through our sloth and securitie wee come short of it as the Apostle speaketh §. 4 That it is a notable meanes to weaken self-confidence if wee consider the strength of our spirituall enemies But much more effectuall would it be for the shaking off this carnall securitie if wee would weaken our selfe-confidence by our often consideration not onely of our frailetie and weakenesse which make vs prone to fall in the least trials and tentations but also of our many and mightie politique and most malitious enemies who incessantly assault vs and will easily get the victorie if the Lord for a iust punishment of our selfe-confidence leaue vs to our selues or if wee securely neglect to stand vpon our guard to fight against that in the power of Gods might and to keepe the Christian armour still buckled vnto vs. For wee can bee no more readie to giue them aduantage then they to take it and to make the most spitefull vse of it for our ouerthrow we can be no more feeble to stand then they strong and malitious to cast vs downe and to tread vs vnder foot when they haue gotten vs at their cruell mercie Yea let vs consider this humane frailetie not onely in our selues and the strength and malice of our enemies in their assaults against vs but in those who haue gone before vs who haue farre exceeded vs in grace and spirituall strength and yet haue beene fearefully foyled by giuing them aduantage through their securitie as of Noah Lot Dauid Peter and many others And so may we easily conclude that wee who are weake and fresh-water Souldiers haue little reason to be secure when the Lords greatest Worthies haue through the might and malice of their enemies and their owne heedlessenesse receiued such foiles and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions when such tall Cedars could not stand before them Whereby wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips but also distrusting in our owne strength we shall rest with full affiance vpon Gods gracious power and promises who is alone sufficient to preserue vs in these dangers Finally adde to the power and malice the diligence and watchfulnesse of our spirituall enemies for Sathan as hee confesseth exerciseth himselfe in compassing the earth to and fro that he may spie out his Iob 1. 7. best opportunities to doe vs mischiefe And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument because our aduersarie 1. Pet. 5. 8. the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure And therefore if this great Fowler still watcheth to catch vs in the nets of destruction much more should wee watch for our preseruation that we may escape them if hee layeth snares and grinnes to entrappe vs in euery place at home and abroad in our beds and at our tables in our recreations and the labours of our callings yea in our most holy exercises hearing reading praying what place is there for securitie if we haue any desire to escape them and to be kept from falling into ruine If this great thiefe watch to breake Math. 24. 43. in into the houses of our hearts and to rob vs of the treasures of spirituall grace and lead vs captiue vnto sinne O why should wee giue place to securitie in the middest of these desperate dangers and not rather stand vpon our watch that we may preuent them yea seeing wee are apt to slumber and sleepe why should wee trust to our owne watchfulnesse and not rather put our whole affiance in the great Watchman of Israel desiring him continually to watch ouer vs and when we are readie to slumber in securitie to awaken vs out of it by his Word and Spirit lest wee sleepe the sleepe of death and become a prey to our spirituall enemies §. 5 The third remedie is to vse well our prosperitie The fourth meanes is that we abuse not our prosperitie to the nourishing of our securitie nor suffer our selues to be abused by it but if God send it that we make such holy and right vse of it as that it may encrease in vs the true feare of God and make vs more diligent and spiritually watchfull vnto all religious and honest duties And to this end let vs not suffer our iudgements to be blinded with a false conceit that it is an infallible signe of Gods loue and that therefore because we enioy it we are highly in his fauour and consequently out of the gun-shot of any either present or future danger so as wee may be secure and seare nothing For these worldly things are but of an indifferent nature in respect of their vse good or euill as they are well or ill vsed and no sure testimonies of Gods loue seeing these outward things happen alike to all as the Wise-man speaketh Yea in regard Ecele 9. 1 2. that by reason of our corruption they are seldome well vsed but contrariwise abused to sinne forgetfulnesse of God pride ambition couetousnesse and many other vices therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men as Turkes Infidels and carnall Christians that surfetting of their plentie as the Psalmist speaketh their Table may become a snare and giueth them to his best and dearest children with a sparing hand or if liberally yet hee seasoneth and tempereth them with many crosses and afflictions that their hearts may not be too much set vpon them Which being rightly considered our prosperitie will not nourish securitie but rather feare lest we should be in the greatest and worst number Secondly let not our hearts trust in these earthly things wisedome strength riches friends or any other thing wherein men place their worldly happinesse and so bee secure as though they could free vs from all danger for these earthly things are