rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
meanes is the consideration of Gods Iudgements Psal 130. 4. executed on the wicked which are so many instructions vnto vs to feare God and auoide his displeasure that we be not partakers with them in their punishments So the Psalmist saith that the righteous seeing the destruction of the wicked should feare God and deride their folly and the Apostle Psal 52. 6. telleth vs that the former examples of Gods Iudgements were written for 1. Cor. 10. 11. our learning that they might admonish vs to take warning by their harmes lest we fall into the same euils The third meanes is the diligent reading and hearing of the Scriptures which are called The feare of God Psal 19. 9. because they worke his feare in vs. And thus the Lord inioyneth the King to haue the Law with him and to reade therein all the dayes of his life that hee Deut. 17. 19. may learne to feare the Lord his God For in them are contained many Commandements inioyning many exhortations moouing and many reasons perswading to this feare Feare the Lord with reuerence and reioyce Psal 2. 11. with trembling Let all the earth feare the Lord let all the inhabitants of the earth stand in awe of him for he spake and it was done he commanded and it stood fast O feare the Lord all ye his Saints for there is no want to them that Psal 33. 8 9. 34. 9. Isa 8. 13. Heb. 12. 28. feare him The fourth meanes is to deny our selues and our owne wisedome and when God commandeth any thing not to aske counsell of carnall reason vnto which the more we incline the more the feare of God abateth in vs as we see in the example of Eue who following sense and reason obeyed the deuils aduice and cast off the feare of God And this the Wiseman implyeth Bee not wise in thine owne eyes but feare God and Pro. 3. 7. depart from euill The fifth meanes is to meditate often on our owne infirmities and weakenesse and of the malice and might of our spirituall 1. Pet. 5. 8. Eph. 6. 11 12. Phil. 2. 12. 1. Cor. 12. 10. enemies which will make vs worke out our saluation with feare and trembling and whilest we stand to take heede of falling The sixth is to remember our end daily and continually as first the day of our death which will worke our hearts to Gods feare as the Psalmist implyeth and Psal 90. 12. secondly the day of Iudgement and end of the world which is called The 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 3. 11 14. terrour of the Lord because it is a notable meanes to worke his feare in our hearts The last and chiefe meanes whereby all the rest are made effectuall is feruent prayer For it is no naturall faculty or habit but the gift of God which he promiseth to put in the hearts of the faithfull that they Ier. 32. 39 40. may not depart from him and is to bee obtained by faithfull and effectuall prayer As we see in the example of the Psalmist who prayeth the Lord to knit their hearts vnto him that they might feare his Name Psal 86. 11. §. Sect. 4 Of humility what it is and the causes of it The last vertue required is humility whereby knowing and acknowledging Gods power iustice maiesty goodnesse mercy and infinite perfection and our owne vilenesse and vnworthinesse imperfections and sinfull corruptions we doe renounce all glory and praise as not belonging vnto vs and ascribe it wholly vnto God vnto whom alone it rightly appertaineth So that it is the nature of humility to vilifie and abase our selues in our owne sight euen to the ground as the word importeth to cast off all opinion of our workes and worthinesse and in the sight and sense of our sinnes and corruptions to acknowledge our selues worthy of Gods most heauie punishments in this life and the life to come and contrariwise to ascribe all glory and praise vnto God alone euen of all the good we haue in vs or is done by vs from whom alone we haue it according to that of the Psalmist Not vnto vs O Lord not vnto vs but vnto thy Psal 115. 1. name giue the glory And of Daniel O Lord righteousnesse belongeth vnto Dan. 9. 7 11. thee but vnto vs confusion of faces because wee haue sinned against thee The causes of this humility are first the knowledge and acknowledgement of Gods infinitenesse in all excellency goodnesse and perfection in which he is so incomprehensibly glorious that when we come in his presence it maketh vs to vilifie and abase our selues what opinion soeuer before wee had of our owne worth and excellencie euen as the light of a Glow-worme is quite dazeled when the glorious beames of the Sunne doe shine vpon it Thus in the sight and sense of Gods glory and maiesty Ezechiel was cast to the ground Manoah concluded that hee should Ezech. 2. 1. Iudg. 13. 22. Esa 6. 5. die Esayas cryeth out Woe is me for I am vndone because I am a man of vncleane lips c. for mine eyes haue seene the King the Lord of hosts And Iob hauing seene the Lord abhorred himselfe and repented in dust and ashes Iob 42. 6. Especially if wee consider that this God mighty and glorious in himselfe is so infinitely gracious vnto vs in conferring vpon vs so innumerable benefits and aboue all that inestimable gift of his onely Sonne to worke that great worke of our Redemption The consideration whereof will make vs to humble our selues with Iacob and to confesse that we are lesse then the least of Gods mercies and to say with Dauid Who am I and my 2. Sam. 7. 18 22. house that thou hast brought me hitherto wherefore thou art great O Lord God for there is none like thee c. Secondly the knowledge and acknowledgement of our owne vilenesse and vnworthinesse both in regard of our bodies which are but dust and ashes as Abraham acknowledgeth and in respect Gen. 18. 27. of our soules which howsoeuer they were created according to Gods Image in wisedome holinesse and righteousnesse yet through the fall of our first parents and the corruption deriued from them vnto vs they are wholly defiled in all the powers and faculties of them with originall corruption and loaded with the guilt of innumerable numbers of actuall transgressions whereby we are made subiect to the wrath of God the curse of the Law the plagues and punishments of this life and eternall death and condemnation in the life to come In which regard wee haue just cause to humble our selues with the prodigall sonne and to say with him Father I haue sinned against heauen and earth and am no more Luk. 15. worthy to be called thy sonne And if there be any good thing in vs or done by vs to acknowledge with the Apostle that wee haue it of Gods free 1. Cor.
walke with God as Enoch and like Elias his body in the fiery Chariot it carryeth our soules into heauen By it in our solitarinesse wee inioy God and our selues and by conuersing with him we are fitted and made profitable for all good company In a word as one saith all spirituall profit and progresse in godlinesse proceedeth from reading and meditation for what wee know not we learne by reading and by meditation hold it when we haue it And as it is the meanes of all grace and goodnesse in this life so also it assureth vs of all glory and happinesse in the life to come For Blessed is the man who so delighteth in the Law of the Lord that hee doth meditate in it day and night §. Sect. 7 The third reason taken from the necessity of this exercise The third and last reason is taken from the necessity of this holy exercise the neglect whereof depriueth vs of all the former benefits and priuiledges For thereby we lose the comfort and ioy which wee haue in this sweet communion with God we become insensible of our sinnes and spirituall wants and so grow carelesse in vsing those good meanes for the mortifying of the one and supplying of the other Wee take the ready way to continue in carnall security and to liue in our sinnes without repentance We lye open to the tentations of our spirituall enemies and easily fall into their secret ambushments at vnawares by reason wee neuer thinke of them nor of the meanes whereby we may escape them We are soone deceiued with our owne false hearts when as wee neuer sound their deceits vnto the bottome and giue Satan leaue to fill them with worldly and wicked thoughts and with sensuall and carnall desires and lusts when as he findeth them like empty houses swept cleane and cleered Mat. 12. 45. of all good meditations and garnished with sloth vanity security the chiefe ornaments wherein he delighteth We lose piece-meale all our spirituall armour and not repairing the breaches which haue been made by the enemies of our saluation we lye open to their assaults are easily vanquished in the next incounter whilest wee neuer thinke of any approching danger We defraud our soules of a chiefe part of their food whereby they should be nourished in all sauing grace and strengthened vnto all Christian duties we lose the heat and feruour of our zeale and deuotion which being no naturall qualities residing in their proper elements coole and decline vvhen we withdraw from thē the fuell by which they are nourished Wee lose the comfort of our heauenly freedome when as we neuer haue our conuersation there and suffer our hearts to lye groueling vpon the earth without any spirituall motions which like the peyzes plummets of a clock do naturally descend sinke downe vnlesse they be often pulled vp with spirituall and heauenly meditations Finally we put out or cloze vp the eyes of our soules so as they cannot looke into our selues nor into our spirituall estate to see our miseries that we may be humbled nor the meanes of our freedome and deliuerance that wee may be comforted our pouerty and defects nor Christs riches and full payment our naturall defects and spirituall abilities in him that strengtheneth vs our gifts and graces our wants and weaknesses our sinnes committed our duties neglected or performed our dangers and meanes to escape them our way to happinesse and what progresse wee haue made in it And as we cannot through this neglect of meditation take notice of our selues so are we thereby estranged from God neither seeing nor obseruing his nature or attributes his mercy to loue him his iustice to feare him his power and truth in his promises that we may beleeue and trust in him the administration both of his benefits conferred vpon those that loue and obey him nor of his Iudgements and punishments threatened and inflicted vpon those who continue in their sinnes that by this experience of others good and harmes wee may become wise in chusing such a course as may gaine the one and auoyd the other CAP. XV. Of extraordinary Meditation §. Sect. 1 What extraordinary meditation is and the subiect of it ANd thus much of meditation in generall The which howsoeuer it doth not easily admit of any formall distribution 1. Thes 5. 17. according to the strict rules of art yet it may like prayer be distinguished into two kinds For as prayers are either extraordinary and at large the which are continually to bee made and at any time whatsoeuer when any fit occasion or opportunity is offered either of petition or thankesgiuing the which we call Eiaculations or else ordinary and at set times when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner So our meditations may be distinguished into such as are extraordinary and at large or else ordinary and at set times when as with due deliberation and preparation setting all other things apart we settle our selues to spend some time in this religious exercise The former sort of meditations are sudden and continually in vse when any occasion or opportunity is offered and obserued by outward obiects presented to our senses especially the sight and hearing or by some inward conceit in our imagination or discourse of our minds whereof we may make some spirituall vse and raise vp our minds from the earth towards heauen in some holy meditation The which may be done at all times and in all imployments as in the workes of our callings or in our honest recreations when wee are in company or solitary and by our selues But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of meditation when either they put vs in mind of their and our Creator or of some of his attributes shining cleerly in them In the former respect Dauid saith that the heauens declare the glory of God and the firmament sheweth Psal 19. 1. and 69. 34. and 89. 5. his handy worke that is offer vnto vs fit occasion of glorifying God when as we see their excellency and order and of admiring and magnifying his wisedome and power who was able of nothing to make so goodly a frame and excellent workmanship And in regard of the latter hee telleth vs in another place that they did occasionally as good Schoole-masters teach him another lesson namely to see and admire the infinite loue and vndeserued goodnesse of God towards mankind When I consider saith he the Psal 8. 3 4. heauens the worke of thy fingers the Moone and the starres which thou hast ordained What is man that thou art mindfull of him and the sonne of man that thou visitest him And thus Salomon sendeth the sluggard to the Ant to Prou. 6. 6. Esa 1. 1. learne of her diligence and Esay a refractory people to the Oxe and Asse to learne duty and obedience and Ieremy the negligent and secure
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
occasions of Christian duties but seeke for them before they offer themselues 461 3 The third is that wee must set our selues most seriously about Christian duties when wee finde our selues best prepared and fitted for them 462 4 The last rule is that we must obserue an order in doing these duties and auoyd confusion 463 CAP. III. Of the rules of a godly life respecting the matter forme and substance of it 464 Sect. 1. The first rule is that we aspire vnto perfection by degrees 464 2 Of these degrees by which wee must aspire vnto perfection 465 3 The second rule is that wee fit our burthen according to our strength 467 4 That wee must exercise our selues in the duties of a godly life according to the measure of grace receiued 469 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely 469 6 The third rule is that wee must not vndertake too many things at once 470 7 The fourth rule is that wee must not busie our selues in other mens matters 471 8 The fifth rule is that we must take heed lest daily vse of Christian duties doe make vs cold and formal in them 472 9 The sixth rule is that wee must preserue our zeale and deuotion in their full strength and not suffer them to decline or waxe cold 472 CAP. IIII. Of the last rule of a godly life which is that we must not content our selues with a small measure of grace but labour to grow vnto perfection 474 Sect. 1. That the Scriptures require this growth in grace from the least degrees to the greatest 474 2 Reasons mouing vs to aspire vnto perfection 476 3 That except wee grow in grace wee cannot haue any sound comfort in our estate 477 4 That if wee desire to grow in grace wee must carefully vse the meanes which may further vs in it and what they be 478 CAP. V. Of the meanes whereby wee may be inabled to leade a godly life And first of the Ministery of the Word 479 Sect. 1. That if wee will leade a godly life wee must vse the meanes inabling vs vnto it 479 2 The Ministery of the Word is a chiefe meanes of our spirituall life 480 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. 482 4 What is required in the Minister that by his preaching hee may further the people in the duties of godlinesse 484 5 That the Word must bee preached powerfully and plainely 484 6 Of the duties of the people respecting the Ministers of the Word 486 CAP. VI. Of the duties of the people in hearing of the Word and first in their preparation 488 Sect. 1. That wee must vse preparation before the hearing of the Word and wherein it consisteth 488 2 Of duties to bee performed in hearing the Word 490 3 Of duties to bee performed after hearing 490 CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments 492 Sect. 1. That the Sacraments further vs much in a godly life as they are seales of the Couenant 492 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God 493 3 That the Sacrament of Baptisme furthereth vs in godlinesse as wee are thereby ingrafted into Christ 494 4 Secondly as it is the Sacrament of our new birth 495 5 Thirdly as it is our restipulation in the Couenant of grace 496 6 That the Lords Supper furthereth vs in Christian duties first because thereby our communion with Christ is confirmed and secondly our faith strengthened 496 7 Thirdly because it is the spirituall food of our soules 497 8 Fourthly because we doe it in remembrance of Christ 498 9 Fifthly because thereby wee are occasioned to renew our Couenant with God 499 CAP. VIII Of the third publike meanes of a godly life which is Prayer 500 Sect. 1 2. That Prayer is Gods Ordinance to obtaine his gifts and graces 500 3 That publike Prayer is most effectuall for the obtaining of all Gods graces 502 CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse 505 Sect. 1. That we must not rest vpon the publike meanes onely but vse the priuate also 505 2. 3. That Christian watchfulnesse is not a bodily but a spirituall exercise 506 4 What Christian watchfulnesse is 508 5 That this watch must bee kept in all things 508 6 That we must watch ouer all the powers and parts of our soules and bodies 509 7 That we must chiefly watch ouer our hearts 511 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous 512 CAP. X. Of Christian watchfulnesse ouer our senses tongues and actions 515 Sect. 1. How wee must watch ouer our senses 515 2 How we must watch ouer our tongues 516 3 That this watch consisteth in the right ordering of them 517 4 How we must watch ouer our workes and actions 519 CAP. XI Of the ends at which we must ayme in our Christian watch 520 Sect. 1. Of three speciall ends of our Christian watch 520 2 That wee must watch ouer our selues that wee be not circumuented by our spirituall enemies 521 3 That we must keepe this watch in all places and at all times 522 4 That wee must watch also ouer our brethren 523 CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch 523 Sect. 1. That this watch is necessary because God requireth it 523 2 Other reasons shewing the necessity of keeping this watch 524 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life 525 4 That by this watch wee are made constant in the course of Christianity 528 CAP. XIII Of the meanes wherby we may be inabled to keepe the Christian watch 529 Sect. 1. The first meanes is temperance and sobriety and the second the feare of God 529 2 The third meanes is the remembrance of Gods Iudgements 530 3 Of the fourth meanes which is to remember the day of death 531 4 Of the last meanes which is to meditate on the day of Iudgement 532 CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise 533 Sect. 1. Of the order and reason why it is heere handled 533 2 Of Meditation what it is and how it differeth from other exercises of the mind 533 3 Of the efficient cause or person who is to meditate 535 4 That Meditation is an exercise that belongeth to all Christians 536 5 Reasons moouing vs to performe this duty the first whereof is taken from the excellency of it 537 6 The second taken from the profit of it 537 7 The third taken from the necessity of it 538 CAP. XV. Of the kinds of Meditation and first of that which is extraordinary 539
offered vnto vs. Neither must we thinke it sufficient vnto a godly life to reserue his Sabbaths for Gods seruice and spend the rest of the weeke in the seruice of the world and our owne lusts nor that we serue him in some things and these in others nor on some other dayes besides the Sabbath or some part onely of euery day reseruing the rest to liue as we list But wee must constantly and continually in euery thing and at euery time performe seruice vnto God in all our actions and throughout our whole course and conuersation not onely in abstaining from all sinne which he hath forbidden but also in performing of some Christian duty of holinesse righteousnesse and sobriety which he hath commanded or in vsing the meanes whereby wee may be inabled vnto them Neither is God alone serued when we performe some religious act as praying hearing the Word singing Psalmes or some eminent workes of charity and sobriety but also in the meanest duties of the basest calling yea euen in our eating and drinking lawfull sports and recreations when as wee doe them in faith which not onely assureth vs that these actions are commanded 1. Cor. 10. 31. of God and warranted by his Word but that we and our workes are accepted of him and so inableth vs to doe them with cheerefulnesse and delight as being not chiefly the seruice of men but of God And also when in doing these our ordinary businesses which belong to our callings wee doe repose our trust and affiance in God that hee will blesse vs in them and giue them such successe as shall be most for his glory and our good and inioy the fruit and benefit of them as blessings sent from God with praise and thankesgiuing And when as in them we haue an eye and due respect to God seeking in them chiefly his glory and doing them in loue and obedience to his Commandements and not for necessity only praise or profit feare of punishment or hope of reward which though we may respect secondarily and in some degree in the ordinary actions of our liues yet not first and principally if we would be accounted to doe God seruice in them And in the next place to our owne and our neighbours mutuall good especially the inriching of vs with spirituall graces and the euerlasting saluation of their and our owne soules §. Sect. 2 That no time is exempted from Gods seruice prooued first by testimonies of Scripture In which generall sense if we take the seruice of God and thus largely with these references vnderstand the Christian duties of a godly life then is there no day houre or minute wherein we are not to bee exercised in some of them And this appeareth both by testimonies of Scriptures and firme reasons The Scriptures require that our whole liues be spent in the seruice of God and that we daily performe vnto him the duties of holinesse righteousnesse and sobriety So the Apostle would haue vs to walke daily according as God hath directed vs and make his Word the rule of our conuersation from which we must neuer swarue neither on the right Gal. 6. 16. Psal 119. 9. Ios 1. 7. hand nor on the left and to keepe a continuall watch ouer our selues lest there be at any time in any of vs an euill heart of vnbeliefe in departing from the Deut. 5. 32. Heb. 3. 12 13. liuing God and to exhort one another daily whilst it is called to day lest any of vs should be hardened through the deceitfulnesse of sinne The Apostle Peter perswadeth vs to passe the whole time of our soiourning heere in the 1. Pet. 1. 17. Pro. 28. 14. feare of God and not some part of it onely which we can best spare and that we liue no longer the rest of our time in the flesh according to the lusts of 1. Pet. 4. 2. men but the will of God seeing the time past of our liues may be enough yea farre too much to haue walked and wrought after the will of the Gentiles The Tit. 2. 11 12. grace of God appearing hath taught vs to deny all vngodlinesse and worldly lusts and to liue soberly righteously and godly whilest wee continue in this present world And therefore hath the Lord redeemed vs that being deliuered out Luk. 1. 74 75. of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Of which we haue also examples in the Scriptures in the Saints and seruants of God who after their conuersion passed their whole time in his feare and spent their strength in doing vnto him continuall seruice So Enoch is said to haue walked Gen. 5. 22. with God that is in the whole course of his pilgrimage to haue kept him in his sight and to haue carried himselfe in all his actions as in his presence that he might be accepted of him And Dauid as he maketh it a marke of a blessed man to meditate and exercise himselfe in the Law of Psal 1. 1 2. God day and night so doth he in many places shew that it was his owne practice My mouth saith he shall shew foorth thy righteousnesse and thy Psal 71. 15. Psal 55. 17. Psa 119. 97 11◠145. 2. Act. 26. 7. 2. 46. saluation all the day for I know not the numbers thereof Euening and morning and at noone will I pray and cry aloud O how loue I thy Law it is my meditation all the day I haue inclined my heart to performe thy Statutes alway euen vnto the end Euery day will I blesse thee and will praise thy name for euer and euer So the Apostle saith of the whole Church of the Iewes that they did instantly serue God day night and particularly of himselfe that it was Act. 24. 16. his continuall exercise to haue alwayes a good conscience voide of offence towards God and towards men But the best president of all for our imitation is our Sauiour Christ who spent his whole time in doing the workes of him that sent him in the day time preaching and doing miracles and workes of mercie that he might bring saluation vnto the lost sheepe of the house of Israel and in the night sequestring himselfe for prayer meditation in the mount of Oliues Secondly God hath giuen his Law not that we should sometimes obserue his Commandements and sometimes breake them but that we might obserue them daily and continually in all things and at all times and that it might serue as a rule and squire according vnto Psal 119. 9. which we are to frame our whole liues and euery particular action For there he prescribeth duties to be performed at all times on his Sabbath and on the sixe dayes besides the generall duties which belong to all and those that respect vs in our particular callings the duties of piety whereby we offer vnto him immediate seruice and
presence when hee doth againe vouchsafe it vnto vs which we did not greatly value when as we might haue inioyed it with ease and pleasure Now the most seasonable time of seeking God are the dayes of our youth and when with good Iosias we seeke him 2. Chro. 34. 3. in our tender age for he seeketh him best and most acceptably that seeketh him soonest and with best speede Which if we haue neglected then the best time of seeking him is the time present and while yet the sound of his voyce in the ministery of his Word ringeth in our eares calling vs to turne from our sinnes and returne vnto him For whilest God seeketh vs in his holy ordinances it is fit time of seeking him neither is the acceptable time and day of saluation past whilest yet the light of the Gospell shineth 2. Cor. 6. 2. vnto vs and therefore to day if ye will heare his voyce harden not your Psal 95. 7 8. heart But if wee neglect this time and let Christ goe away through our prophanenesse or slothfull negligence hee will say vnto vs as he did vnto the Iewes Ye shall seeke me and shall not finde me and where I am thither ye Ioh. 7. 34. cannot come And finally as in respect of the time we must seeke him seasonably so also constantly that is continually and to the end of our liues when as hauing full fruition of him we shall be secure in his presence and without feare of losing him Wee must seeke him not onely in the day of aduersity and affliction when wee most sensibly apprehend our neede of Esa 26. 16. him for this may be performed by the greatest hypocrites and the most despisers of his grace at other times but also in the time of our prosperity when carnall reason would perswade vs that hauing all things at our hearts desire we haue lesse neede to sue and seeke vnto him Not onely when he sheweth his glory and greatnesse vpon extraordinary occasions as by terrible thunder lightning earthquakes and such like which caused the rebellious Israelites to seeke him when they had formerly reiected 1. Sam. 12. him but wee must continue this duty at all times according to that wish of the Lord in the behalfe of the Israelites O that there were Deut. 5. 29. such an heart in them that they would feare me and keepe my Commandements alwayes c. §. Sect. 2 That we must seeke God in Iesus Christ sincerely zealously and with all diligence And after this manner we ought to seeke God in respect of the time in respect of the person in whom we must seeke him it must be in the face of his Anointed and the alone mediation of Iesus Christ the Sonne of his loue in whom onely he will be found of vs. For if wee seeke him in our owne merits workes and worthinesse we shall in regard of their imperfections and corruptions be more estranged from him In respect of our selues who are the seekers we must seeke him if we meane to find him after a right manner first sincerely and vprightly with all our hearts and soules wills and affections So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their God And heerein propoundeth 1. Chro. 22. 19. Psal 119. 10. himselfe as an example for our imitation professing that with his whole heart he had sought the Lord. Thus Asa and the people of Iuda entred into a couenant to seeke the Lord God of their fathers with all their heart 1 Chro. 15. 12. 22. 9. and with all their soule Which sincere seeking onely hath the promise of finding him according to that in Deuteronomie If from thence thou shalt Deut. 4. 29. seeke the Lord thy God thou shalt finde him if thou seeke him with all thine heart and with all thy soule And so the Lord promiseth the people of Iudah that if in the land of their captiuity they would seeke the Lord they Ier. 29. 13. should finde him if they should search for him with all their heart Secondly we must seeke the Lord not coldly and formally as though we were carelesse whether we found him or not but zealously and with all earnestnesse as being the chiefe thing which we desire And as the couetous man neglecteth his meate that he may get money and the famished man money that he may get meate to satisfie his hunger so must we couet and hunger after Gods presence and labour to inioy his face and fauour more then to inioy all our earthly desires And this feruencie of affection in seeking God is in most liuely manner expressed in the example of the Spouse in the Canticles seeking her Bridegroome who like a woman rauished with Cant. 5. the excellencies of her Louer and euen mad with loue hath her heart so fixed on him that she can rest neither night nor day but euen in her bed where shee should sleepe her mind runneth on him and betweene sleeping and waking vp she starteth to let him in whom her soule loueth of which hope when she findeth her selfe frustrate by his withdrawing himselfe she calleth vnto him and seeketh for him and hauing neither answere nor desired successe she runneth about the streets of the Citie euen in the night and enquireth of the Watchmen and euery one shee met as though the heate of loue had made her to cast off the Vaile of modesty if they could tell her no tidings of her Beloued being neuer at rest till she had found him and had againe gotten him within her imbracements Finally vnto this feruency in affection we must ioyne diligence in action indeuouring and labouring in the vse of all good meanes whereby we may finde God and bee more and more assured of his grace and fauour For vnto this sedulity in seeking God are the promises made and the Apostle telleth vs that he is a bountifull rewarder of them that diligently seeke him As therefore they who haue lost some precious iewell wherein their Heb. 11. 6. chiefe wealth consisteth doe not content themselues with a slight search but set all other businesse aside to seeke it and are so intent and wholy taken vp with their imployment that they can scarce finde any time to sit downe and rest them yea to eate drinke or sleepe till they haue found it and haue all their thoughts so intent vpon this one thing which they haue in hand that they minde not what is spoken or done in other matters so must wee vse the like or greater diligence in seeking God who is of infinite more value then all the Iewels of the world And if Dauid was so wholy intent in preparing a visible place of Gods presence that hee protesteth to neglect all other things in comparison of it as that hee would not come into the tabernacle of his Psal 132. 3 4 5. house nor goe vp into his bed nor giue sleepe
giue thankes at all times And this thankefulnesse in all things we must shew at all times that is daily and continually priuately and publikely secretly in our hearts and outwardly in our words and workes so often as we haue any occasion and opportunity offered vnto vs either ordinary or extraordinary by consideration either of positiue or priuatiue benefits both at set times of prayer and thorowout the whole day by lifting vp our hearts with thanksgiuing vnto God for the continuall benefits which in euery part of the day hee conferreth vpon vs As our deliuerance from euils with which wee see others ouertaken our preseruation from many dangers to which wee are daily subiect for the assistance of his grace and holy Spirit against the tentations of our spirituall enemies for keeping our hearts in his feare and from wandring with the world in the by-wayes of sinne and wickednesse For giuing vs hearts to seeke and serue him and for accepting of vs and our imperfect actions in the perfect obedience of Iesus Christ For multiplying and continuall renewing of all his blessings and benefits vpon vs and those that are neere and deare vnto vs both in temporall and spirituall things and for those assured hopes which he hath giuen vs of heauenly and euerlasting happinesse in the world to come For those which hee bestoweth publikely vpon the Church and Common wealth and priuately vpon our families and our owne persons And this daily and continuall thankfulnesse and thanksgiuing vnto God is required of vs in the Scriptures The Apostle exhorteth vs to speake to our selues in Eph. 5. 20. Psalmes and Hymnes and spirituall Songs singing and making melody in our hearts to the Lord giuing thankes alwayes for all things c. And that wee should by Christ offer the sacrifices of praise to God continually that is the Heb. 13. 15. fruit of our lips giuing thankes to his name And this was Dauids daily practice as he often professeth I will blesse the Lord saith he at all times his praise shall continually be in my mouth And againe Euery day will I blesse Psal 34 1. thee and I will praise thy name for euer and euer Which resolutions because Psal 145. 2. he could not atchieue by his owne abilities he craueth helpe and assistance from God Let my mouth bee filled with thy praise and with thine honour all Psal 71. 8 15. the day and then hee promiseth to performe it I will saith he praise thee more and more My mouth shall shew foorth thy righteousnesse and thy saluation all the day for I know not the numbers thereof §. Sect. 4 Reasons which may mooue vs vnto daily thanksgiuing Besides which testimonies and examples of holy Scriptures there are many reasons which may moue vs to the dayly and continuall practice of this holy duty As first the excellencie of it seeing it is the continuall exercise of the holy Angels and Saints in heauen in which a great part of their happinesse consisteth and wee see in the Reuelation where great multitudes of the Saints cry alowd and say Blessing and glory and Apoc. 5. 13. 7. 12. wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen And this exercize they continue day and Apoc. 4. 8. night saying Holy holy holy Lord God almighty which was and is and is to come Secondly it is most comely and decent in respect of God who being the chiefe goodnesse all glory and praise of due belongeth to him as being the end of all things and the Author and fountaine of all our Psal 92. 2. our good And therefore Dauid often repeateth it and maketh it the foote of his song that we must giue thankes to the Lord and praise him because he Psal 1â—6 1. 147. 1. is good and his mercy endureth for euer In respect of vs also who daily receiue benefits at his hands for seeing he reneweth his mercies vpon vs euery Psal 33. 1. Lam. 3. 23. morning as the Church confesseth and followeth vs with his fauours throughout the whole day what better beseemeth vs then to be thankfull to such a gracious Benefactour and to haue our hearts filled with thankfulnesse and our mouthes with his praises Againe we are spirituall Priests vnto God to offer vnto him daily sacrifices and what better beseemeth Apoc. 1. 5. our office then to offer vnto him praises and thanksgiuing which Psal 50. 14. are the sacrifices wherein his soule doth chiefly delight For it is a principall part of his seruice which most redoundeth to his glory according to that of the Psalmist Whosoeuer offereth praise glorifieth mee and is daily Vers 23 therefore to be performed by vs as our Sauiour teacheth vs in his perfect forme of prayer the first petition whereof is that Gods name may bee hallowed and glorified and the conclusion an acknowledgement that the Kingdome power and glory doe belong vnto him alone Thirdly it is the mayne end for which God bestoweth all his blessings vpon vs that Deut. 8. 18. wee should yeeld vnto him the praise and glory of his owne gifts The which we will performe if we be not too too vngratefull seeing they are so inestimable and manifold and yet he in loue of them all requireth nothing of vs but that we daily shew our selues thankfull debters Yea in truth we haue nothing else to returne vnto him seeing all wee haue is his already as wee see in the example of Dauid who though he were a King Psal 16. 3. yet confesseth after long deliberation his nullity and insufficiency in this kinde and therefore concludeth that he would render vnto him thanks Psal 116. 12. and praise Yea it is the end why God hath giuen vs our tongues that with them we should glorifie him whereof it is that the Psalmist calleth his tongue his glory because it was the instrument of glorifying God and therefore they are vtterly vnworthy this excellent gift of speech wherein Psal 30. 12. 57. 8. we excell all the creatures who doe not in the vse of it ayme chiefly at this end for which it was giuen them §. Sect. 5 Of the meanes whereby wee may be stirred vp to thankfulnesse Now the meanes of yeelding vnto God this daily and continuall thankfulnesse is partly to remooue the causes and occasions of vngratitude 1. Chro. 17. 16. 29. 14 15. and partly to vse all helpes wherby we may be furthered in this duty Concerning the former wee must take heede of pride and all opinion of our owne merits which will make vs to thinke that all which we receiue is lesse then we deserue and contrariwise imbrace humility and wholly deny our selues with our owne workes and worthinesse and so we shall be thankefull for the least benefits when we consider that they are more then we deserue Secondly we must not attribute the good things which we Psal 127.
is prayer whereby lifting vp our hearts vnto God with more feruency then prolixity wee doe in some short manner render vnto God praise and thanksgiuing for our quiet rest whereby our bodies are refreshed for preseruing vs from all dangers of the night both in our soules and bodies especially from sinfull dreames and the tentations and assaults of Satan who would easily haue ouercome and vtterly destroyed vs had not God watched ouer and defended vs by his power and prouidence For letting vs againe inioy the light and granting vs another day wherein we may doe him further seruice and so make our owne calling and election sure Vnto which with like breuity wee are to adioyne the confession of our sinnes especially of that night if any such come to our knowledge and remembrance and by reason of them our great vnworthinesse of these fauours and testimonies of Gods loue desiring the pardon of them and the sanctification of the Spirit whereby wee may be more and more freed from them And finally wee are to cast our selues into the armes of his prouidence commending our soules and bodies vnto his protection and direction and desiring to bee so assisted with his grace and holy Spirit that all the thoughts of our hearts and words of our mouthes and the workes of our hands may the day following and for euer be acceptable in his sight And especially that he will so illighten rule and assist vs in our following meditations that they may tend to his glory and to our owne comfort and saluation §. Sect. 2 Of the subiect matter of our Morning meditations And so we must from prayer proceed to meditation the which may bee longer or shorter according to our opportunity occasions and leasure and the measure and feruency of our zeale and deuotion In which our maine scope must bee to glorifie God to increase our communion with him by these familiar conferences of our soules to strengthen our faith inlarge our hearts with loue and thankfulnesse and to replenish them with ioy and comfort in the sweet fruition of God and tokens of his loue To which purpose we must fit the subiect matter of our meditations and because present occasions are ready at hand and not onely more familiar and easie to be remembred but fit to affect our hearts which are more apprehensiue of present then past benefits we are to make vse of such by meditating on them But yet principally we must begin with the fountaine and raise our thoughts from the ground and foundation of all blessings which is Gods infinite loue testified chiefly in giuing vnto vs that singular pledge thereof his onely Sonne to die for vs that we might be freed from euerlasting death and attaine vnto eternall life and happinesse For whose sake hee hath freely forgiuen vs all our sinnes and bestowed vpon vs together with him all things needfull for our soules and bodies and whatsoeuer is necessary to life and godlinesse From which we may descend to the particular testimonies of Gods loue lately receiued as that hee hath by his power and prouidence watching ouer vs the night past preserued vs from all dangers and out of the hands of our spirituall enemies who otherwise wanted neither will nor power to haue brought vs to destruction That he hath kept vs from all terrours of the night with which others haue beene affrighted and hath graciously preserued our liues from sudden death with which others lying downe in health and security haue been attached before the morning adding vnto our dayes and giuing vs still time of repentance with ability to serue him and to bee instruments of his glory After which meditation on Gods mercies we may take such occasions as are presently offred to furnish our mindes with holy thoughts and to worke in our hearts good affections and desires As our awakning out of sleepe may put vs in mind of our awakening out of the sleepe or rather Eph. 2. 1. death of sinne to the life of righteousnesse by the quickning power of Gods holy Spirit in our regeneration and of the daily renewing of this our Eph. 5. 14. quickning and awakning by continuall sanctification The light of the Sun may put vs in minde of the Sunne of righteousnesse who first in his Kingdome of grace hath shined vnto vs by the light of the Gospel who before Luk. 1. 79. sate in darkenesse and the shaddow of death guiding our feet into the way of peace With which light we are to desire our mindes may be more and more inlightened and freed powerfully and effectually from their naturall ignorance without which spirituall illightning the outward light of the Sun and sight of our eyes wil bring vnto our hearts no sound comfort Secondly of the light of glory which shall infinitely exceed the light of the Sun and much more then it exceedeth a Gloworme or the smallest spark of fire For if euery one of the innumerable numbers of the glorified Saints shal be more glorious then the Sun in his chiefest brightnesse then how infinite is the glory of the now vnaccessable light which we shal then see face to face who giueth both vnto the Sun and them their beauty and brightnesse our rising out of our beds may put vs in mind of the rising of our bodies out of our graues when as at the last day by the sound of the Trumpet we shal be summoned before Gods Tribunall seate to giue an account of all that we haue done in the flesh the which should make vs to resolue of preparing our selues daily to meet our Iudge because the time is vncertaine when he will call vs to Iudgement When we see our nakednes let it put vs in mind of our sin which caused vs first to see and be ashamed of it whereas when we were couered with innocency and had the Image of God shining in vs we no more needed garments to couer vs then the Sun a cloud And let this make vs to long after the garment of Christs righteousnesse with which when we are perfectly clothed we shal be without sin or shame appeare glorious in the sight of God yea let vs earnestly desire to put on Christ not Rom. 13. 14. only for iustification but also for sanctification wherby that clothing of innocency before the fall will be presently in part renewed repaired till at last it come to more perfection then it had in our first creation When we put on our apparell let vs remember that they were first giuen vs to couer our shame not as ornaments to be proud of but as couerings to hide our nakednesse to preserue vs from the iniuries of the weather And as we are carefull not only to prouide fit clothes for those ends but also to put them on and apply them to our vse so let vs be no lesse carefull to prouide fit clothing for our soules whereby their spirituall deformities may be couered and they beautified in the eyes
a sharpe salue and bitter potion which none that are wise will vse for wantonnesse And therefore his counsell is good which as God himselfe implyeth in Familiā tuā ita rege confoue vt te matrem magis tuorum quà m dominam videri velis Hier. ad Celan the fifth Commandement perswadeth a godly Matrone that she should so gouerne her family and cherish it as that shee should rather seeme their mother then their mistrisse and draw from them reuerence rather by louing benignitie then rigorous seuerity For that obedience is alwaies more faithfull and acceptable which floweth from loue then that which is extorted by feare Yet if there bee no other helpe but that correction must bee vsed as necessary let vs in it obserue first iustice both in making sure that the fault is committed and deserueth punishment and that the punishment doe not exceed the qualitie of the fault which is to rage and reuenge rather then chastize for amendment Secondly It must be inflicted in loue which must appeare by moderating the punishment that it doe not exceede necessity respecting the parties reformation and by the end which wee propound in our corrections which is the good of the partie in the amendment of his faults for the time to come which wee must alwaies aduance by ioyning admonition and good counsaile with our chastizement with promises of loue and kinde vsage when as wee finde any reformation Lastly this loue must appeare in our patience and forbearance not comming rashly and violently vpon the party but after wee haue tryed in vaine all other meanes Nor in rage and anger as though wee came to take reuenge but temperately and quietly slowly and with god aduice as propounding no other end but the parties amendment CAP. XXXIII How wee ought to behaue our selues in the estate of prosperity that wee may thriue in all spirituall graces §. Sect. 1 What prosperity is and how apt wee are to abuse it through our corruption WEE are now come in the last place to consider how we ought to carry our selues euery day in respect of those seueral estates and conditions of prosperitie and aduersitie vnto which God calleth vs. The which hauing no certaine and set time allotted vnto them by God for we may diuers daies together flourish in prosperity or bee as long cast downe and humbled by troubles and afflictions yea sometime and that most commonly haue them intermingled the one with other beginning the day with ioy in our prosperous affaires and ending it with sorrow and griefe by reason of our crosses and calamities or contrariwise haue cause of mourning in the morning and of reioycing before the euening therefore the duties which concerne these seuerall estates cannot be limited to any set time but must follow and accompany them as it shall please God to giue vs occasion by the interchanging our diuers states and conditions the one with the other Of which my purpose is to speake very briefely though they bee matters which greatly import the Christian life because I haue largely handled them already in my Christian Warfare And first for prosperity In the second and third part of the Christian Warfare which consisteth in the possession and fruition of all Gods temporall blessings or many of them as health wealth peace plenty libertie fame friendship honours pleasures with wife children houses lands of the best sort they are in themselues Gods good gifts which he delighteth Psal 35. 37. Eccle. 3. 22. Psal 118. 25. 116. 12 13. Gen. 39. 2 23. to bestow vpon those that serue him as the present pay and reward of their loue and dutie and wherein he would haue vs to delight praying for them when we want them and praysing him when wee haue them as being in their owne nature and if they bee rightly vsed testimonies of Gods loue and signes of his gracious presence But in respect of our corruption this state is liable to much abuse as not being absolutely good but of an indifferent nature in respect of that vse whch wee make of it remaining good to those that vse it rightly and degenerating into euill when it is abused Vnto which abuse wee are naturally most prone as euery man may finde not onely by generall obseruation but in his owne lamentable experience we being herein like vnto small ships which carrying too great a sayle are ouerturned in euery tempest or like those who hauing ill stomackes and weake braines are ready to surfet of the best meates vpon the least fulnesse and to bee distempered and ouertaken with drunkennesse in the vse of the best drinkes if they please their appetite and take any more of them then will satisfie nature §. Sect. 2 That we must bee diligent lest our prosperity become vnto vs an occasion of sin and how this is to be done In which regard prosperity which is good in it selfe becommeth exceeding dangerous vnto vs as being an ordinary and common meanes both to occasion our falls into many sinnes and to hinder our rising againe by vnfained repentance In which regard it greatly behooueth vs when we liue in this estate to thinke that we walke in slippery places and as it were vpon the narrow ridge of a steepe hill the descent on both sides being headlong and dangerous in which if wee slide wee are ready to tumble by degrees into a gulfe of wickednesse And consequently as we desire to walke acceptably vnto God and tender our owne saluation we must with all care and circumspection looke vnto our footing that wee may be preserued from these fearefull falls and receiue no hurt in this dangerous passage To which purpose I will propound some rules concerning the right carriage of our selues in this estate which if wee obserue they will serue as some stayes to keepe vs from slipping and like rayles on either side of a narrow bridge ouer a deepe and dangerous riuer preserue vs from falling and sinking into the depths of sinne and worldly wickednesse And to this purpose wee are to looke on the left hand with all care and prouidence that we stay our selues by shunning the abuse of our prosperity and on the right hand with no lesse heedfulnesse that wee vse it rightly and in an holy manner For the first our care must bee that wee so vse our worldly prosperity and temporall things that they be not helps and inducements vnto any sinne And to this end let vs often consider that they are the blessings of God which he hath bestowed vpon vs to incourage vs in his seruice and therefore what a sinne and shame is it to take occasion by his bounty the more to displease him to vse them as the weapons of iniquity to fight on the deuils side against our Lord and Soueraigne and to abuse these benefits which are giuen vs of God for comforts in our pilgrimage as impediments which hinder vs in our iourney and as prickes in our sides to hasten our speed
towards hell and destruction §. Sect. 3 That in our prosperity we must take heed lest we forget God that his blessings doe not draw our hearts from him and that we be not vnthankfull More especially let vs take heed that by these temporall blessings we be not made more forgetfull of God vnto which vice we are naturally prone Luk. 15. in the time of our prosperity because when wee inioy all wee desire and haue neede of nothing wee are not sensible that wee want his helpe nor so apt to remember him that wee may giue him thankes for that wee haue as to begge at his hands the things wee want as wee see in the example of the Prodigall who thought not on his father when hee was in prosperity but when he is pinched with pouerty then hee thinketh of returning vnto him Whereof it is that the Lord so often warned the Israelites that when they inioyed ease and plenty in the Land of Promise they should beware that they did not forget him the which notwithstanding they neglected for as the Prophet complaineth As in their pastures so were they filled they were filled and their hearts Deut. 6. 10 11. 8. 10 11. Hos 13. 6. were exalted therefore they haue forgotten mee Which that wee may not also do let vs often consider that it is a foule shame for vs to take occasion by these tokens of Gods loue the sooner to forget him which he hath purposely sent to put vs in minde of his loue and bounty towards vs. Let vs as often as wee looke vpon them remember that they are not chiefly Psal 127. 1 2. purchased by our owne indeuours for how many seeke and cannot inioy them who farre exceede vs in wit and industry but that wee haue them from God and by his blessing vpon our labours Finally let vs often remember that though wee abound in these earthly things yet they will not doe vs any good vnlesse God giue his blessing in their vse and make them effectuall to those ends for which hee hath giuen them Secondly let vs bee carefull when wee abound with temporall blessings that they doe not draw our hearts from God as they surely will if wee esteeme them as our chiefe treasures and in our affections dote too much vpon them according to that of the Apostle Iohn If any man loue the world the loue of the Father is not in him To 1. Ioh. 2. 15. which end let vs consider that it is extreme folly to loue the creature better then the Creator seeing whatsoeuer beautie goodnesse or excellency is in them it is infinitely more in him from whom they haue it as a small drop out of the maine Ocean That it is horrible ingratitude and vnkindnesse to loue Gods gifts better then the giuer and when as a gracious Bridegroome hee sendeth them as loue-tokens or deputies to woo our hearts wee neglect him and dote vpon his messengers Thirdly let vs take heede that by how much the Lord is more liberall in bestowing his benefits that wee bee not by so much the more vnthankefull which might seeme a needelesse admonition if wee did not see by daily experience that wee are in our pouerty more thankefull for euery small trifle which relieueth our present necessities then in our riches and abundance when wee haue our wants supplied before they pinch vs that wee are more ready to praise God for a little ease in a great sicknesse then when wee inioy perfect health and for a little sleepe after much restlesse waking then when wee haue long taken our naturall and quiet repose without any let or the least disturbance For wee see the worth of Gods blessings more in their want then in their fruition and the better wee know them the more thankefull wee are for them Besides wee are apt to bee made wanton by our prosperitie and to vex our selues more in longing after superfluities then others in the want of necessaries And if we be crossed in these desires and haue not our appetite satisfied to the full wee are ready vngratefully to forget all the good things which wee inioy and to murmure and repine as if wee had nothing Which odious vice that wee may auoid let vs consider when wee finde our selues inclining vnto it how many good things wee inioy that others want who better deserue them that God is as sufficient and ready to giue vs what wee want as what wee haue if in his wisedome and goodnesse he did see them fitting for vs. That we indanger our selues to be depriued of our present blessings by doting so vpon the things wee haue not that we bee vnthankefull for that we haue for God seeing that our discontents arise from wantonnesse rather then want will wisely take away the greatest part of his benefits that wee may bee more thankefull for those that remaine §. Sect. 4 That in our prosperity we must beware of pride security and hardnesse of heart licentiousnes and contempt of spirituall and heauenly things Fourthly let vs in our prosperity watch ouer our selues that we be not puffed vp with pride vnto which this estate through our corruption maketh Exod. 5. 2. Esa 10. 8. 47. 7 8. Psal 10. 10. 73. 6 9. 2. Sam. 24. 1. 2. Chro. 32. 25. 1. Cor. 4. 7. vs prone as we may see not onely in the examples of former times as Pharaoh Nebuchadnezzar Babylon and of those wicked men of whom the Psalmist speaketh who being inclosed in their owne fat spake proudly with their mouth and flourishing in all earthly aboundance put on pride as a chaine about their neckes yea holy Dauid and good Ezechias were thus ouertaken and though in the time of their trouble they were meeke and humble yet were their hearts lifted vp in their prosperity The which the experience of these times doth make too manifest wherein not onely meere worldlings but euen many of the faithfull are taynted with this odious vice by reason of their earthly aboundance and long prospering in their worldly desires Which that we may preuent let vs consider that we haue nothing but what we haue receiued not as absolute gifts but as our Masters goods lent onely vnto vs for our vse for which wee stand indebted and must giue an account at the day of Iudgement and what reason haue wee to bee proud of our debts that God so hateth this vice of pride that hee will rather withdraw from vs his spirituall graces and his gracious assistance in the time of tentation that by falling into other sinnes we may be cured of this and haue our soules adorned with true humility and therefore how much rather will hee depriue vs of temporall benefits and things of farre lesse value then we should continue infected with this vice which aboue all others he most abhorreth And when the greatnesse of our gifts and possessions beginne to puffe vs vp let vs thinke how we haue imployed them and whether we
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
in our want of wisedome and prouidence that wee doe not rightly dispose of them and allot to all sorts of duties their seasonable times or in our worldlinesse and immoderate loue of earthly things which maketh vs thinke all time lost that is not spent about them and that we are quite vndone if but a little while we intermit our diligence in seeking of them For God by one Commandement doth not crosse another nor bringeth vs into such straits but that we may if it be not our owne fault haue seasonable time of yeelding our obedience to them all Hee would haue vs looke to our state and prouide for our families but he would not haue vs so immoderate in our care and labour that we should mind nothing else and haue no leisure for religious duties seeing hee is both able and willing to prouide all necessaries for vs and them if casting our care vpon him and relying vpon his prouidence wee set apart seasonable time for both And therefore he would not exempt Ioshua though as a man would Iosh 1. 8. thinke wholly taken vp in the warres and in the gouernment of a mighty people from spending some good part of his time in this duty of meditation And we see that Dauid himselfe though wonderfully imployed in warre and peace the gouernment of a whole Kingdome and the care of his owne family did yet much exercise himselfe in this religious duty Yet say which we ought not to doe that our worldly businesse must haue the precedence if wee would not haue it appeare to be a false friuolous and carnall pretence deuised of purpose to hide our vtter neglect and contempt of religious duties let vs at least allot vnto them some of that time which we can spare from our worldly and necessary imployments and set our selues about this exercise when our businesse is ouer Or suppose they will take vp the whole day let vs allot to this vse some small part of the night and make bold to borrow some little time from our sleepe that we may not by the vtter neglect of this duty sleep in sin and so much intend the refreshing of our bodies as that we suffer our soules to droope and languish by with-holding from them their spirituall food and the comfort of their communion and secret conferences with God For if wicked men are so vigilant and diligent in plotting and performing euill towards others and themselues that they are content to allot the time of their rest to labour in these workes of darknesse and as Dauid saith of them deuise mischiefe vpon their bed Yea if their minds bee so intentiue Psal 36. 4. and their hearts so wholly set vpon it that vnlesse they haue deuised or executed some mischieuous designe their sleepe departeth from Prou. 4. 16. them as Salomon speaketh how much rather should wee bee willing to spare some time from our sleepe that we may spend it in some such holy and heauenly meditations as may inrich vs with spirituall grace inable vs to Gods seruice and helpe vs forward in the way of saluation Finally suppose that we are so wholly diuided betweene businesse and sleepe that neither night nor day we can finde any time for this holy exercise yet we haue no colour of excuse if wee doe not set apart some time vpon the Lords Day which may be spared from publike duties in the Congregation and priuate with our families to be spent in meditations seeing then in what state soeuer we be whether bound or free Masters or seruants rich or poore we cannot reasonably pretend any such excuses of distraction by our worldly businesse all which we are bound to set apart and to consecrate our selues wholly our actions words and secret thoughts to the seruice of God and to vse all good meanes which may inrich vs with grace and further our saluation and this especially among the rest for though our case and state may be such that wee are necessarily restrained from Gods publike seruice in his holy assemblies as we see in the example of Dauid and of captiues and prisoners the sicke and seafaring men and Psal 42. 1 2. and 84. 1 2 3. some seruants yet all men and in all conditions may on this day spend some time in holy meditations vpon some things which they haue obserued out of Gods Word or workes As for that last pretence of wanting a fit and priuate place for meditation by reason that we are straitened in our dwellings and haue alwayes some with vs in the same roome who would hinder vs in this exercise it is of so small waight that it is scarce worth the answering For there is no man that earnestly desireth to performe this duty who may not at one time or other find some conuenient place for the doing of it For if hee haue no roome in the house he may with Isaac walke abroad into the fields or if dwelling in the City he be debarred of this priuiledge hee may as Dauid exhorteth commune Psal 4. 4. with his owne heart vpon his bed and be still of which his precept hee propoundeth himselfe for an example in diuers places of the Psalmes wherein as thinking the day too short or too much taken vp with other imployments he professeth that he spent also some part of the night in diuine meditations And so much concerning the reasons which may mooue vs to this exercise and the impediments which hinder vs from vndertaking and performing it CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body §. Sect. 1 Of the place of meditation IN the doctrine of meditation which is the next poynt to be handled according to that order which I before propounded I will intreat first of the circumstances of this duty and then of the substantiall parts of it The circumstances are either the subiect place or the adiuncts which either respect the time of it or the disposition and gesture of him that meditateth The place ought to be priuate that being solitary and alone wee may be free from outward distractions which would hinder vs in this exercise and that being wholly sequestred both in mind and body from all worldly impediments we may intirely and seriously deuote our selues to the seruice of God in the performing of this duty And thus Isaac when hee would meditate walked solitarily in the field our Sauiour retired himselfe sometime to the Desart sometime to the Mount of Oliues Dauid meditated Psal 4. 4. Dan. 8. 2. Act. 10. vpon his bed Daniel in his chamber and by the riuer of Vlai Peter vpon the house top So that there is no place limited to this exercise seeing God is present euery where and will be found in all places alike if we seeke him with deuout and holy hearts And therefore it is not much materiall whether we meditate either vpon our bed in the morning euening or in the night watches or in
hypocriticall Iewes that they fast to themselues and not vnto him for their owne glory Zach. 7. 5 6. and not for his But so farre should we be from thinking that by our fasting we merit iustification and saluation that we should not by the deede done suppose that any thing is added to our Iustice or Sanctity seeing Fasting it selfe is no essentiall part of Gods seruice or religious dutie but onely a helpe and meanes to enable and fit vs for them neither is abstinence in it owne nature more acceptable vnto God then eating and drinking To which purpose an ancient Writer Caue ne si ieiunare aut abstinere caeperis te putes esse iam sanctum haec enim virtus adiumentum est non perfectio sanctitatis c. Hieron ad Celant speaketh excellently Take heed saith he when thou beginnest to fast and abstaine thou doe not now thinke thy selfe holy For this vertue is but an helpe and not the perfection of Holinesse And thou art the rather to take heed lest this when thou contemnest things lawfull doe make thee secure in doing things vnlawfull Whatsoeuer is offered vnto God ouer and aboue iustice ought not to hinder iustice but to helpe it And what doth it profit to make the body thin and leane with fasting if thy minde swelleth with pride The subordinate ends which respect our selues are diuers First that hereby we may subdue mortifie our flesh and carnall corruption that they may not be any hindrance vnto vs in spirituall duties as they are most prone to be when as they are pampred with worldly delights growing thereby more sensuall forgetfull of God auerse vnto all good duties Luk. 21. 34. and secure in all sinfull courses Secondly that hereby we may testifie our humiliation and repentance our sorrow for our sinnes and how much we are displeased with our selues because by them we haue displeased God and our vnworthinesse of Gods least mercies and of the vse of his creatures which we haue so often abused to his dishonour and our owne hurt Thirdly that we may hereby stirre vp our deuotion and increase our feruencie in our prayers that they may be more effectuall and powerfull to preuaile with God for the obtayning of Ioel 2. 17. those blessings for which we are humble suters vnto him Lastly that thus humbling our selues vnder Gods mighty hand and adiudging our selues to deserued punishments we may escape his fearfull Iudgements for if we iudge our selues we shall not be iudged of the Lord. 1. Cor. 11. 32. CAP. XXXV Of the parts of a true Fast or the things wherein it consisteth §. Sect. 1 That the outward fast consisteth in totall abstinence THe next point to be considered is the parts of this Fast or the things wherein it chiefely consisteth For either this Fast is outward and bodily or inward and Spirituall The former being a helpe to the latter and the latter the end of the former The bodily Fast is our abstinence for the time that it continueth from the most of the commodities and comforts of this life so farre forth as will stand with charity and comelinesse and a cessation from all our ordinary affaires labours because it is to be kept as a Sabbath Leuit. 23. 28. of humiliation vnto the Lord. The commodities of this life are many the chiefe wherof are meates and drinkes from which we must totally abstaine in all kindes whilest the Fast continueth so farre forth as will Ezra 10. 6. stand with the health of our bodies and the aduancing of those ends which we principally intend in this exercise If our health will beare it we must not content our selues with the sober vse of the creatures as at other times but wholy abstaine from them according to the example Hest 4. 16. Ionah 3. 7. Act. 9. 9. of the faithfull in all ages seeing in this exercise one maine thing at which we ayme is to humble our selues before God acknowledging that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues But if in respect of our weakenesse such totall abstinence will hazard our health wee may eate or drinke so much as the necessity of our state requireth seeing the Lord desireth Hos 6. 7. mercie rather then sacrifice and enioyneth this bodily abstinence that it may helpe and further vs and not disable vs for the spirituall duties of his seruice as it must needes if our spirits be exhausted and our bodies weakened so that there remaineth no vertue nor vigour in them to performe them in any cheerefull and deuout maner And this liberty the Ancients haue giuen who otherwise were the strictest exactors of this exercise Ouer-much weakenesse of the body saith one doth Isidor de summo bono weaken the powers of the soule and maketh the Fast of the minde barren so that it is able to doe no good thing by reason of this imbecillity The body saith another is to be handled somewhat austerely Durius tractandum est corpus ne rebellet ne insolescat sic tamen vt seruire sufficiat c. Bernard that it may not rebell and waxe insolent but so as it may be fit for imployment because it is giuen that it may serue the soule It must be restrained not wasted burthened not tyred humbled that it may not insult and serue that it may not rule But more plainely and directly another speaketh to this purpose If thou canst not beloued through Etenim dilecte si ob corporis imbecillitatem non potes ieiunus diem perducere c. Chrysost in Gen. 2. Homil. 10. T. 1. bodily infirmity hold out the whole daies Fast no man that is wise will blame thee for this For we haue a gentle and mercifull Lord who exacteth nothing of vs aboue our strength Neither doth he simply require Fasting and abstinence nor that we should remaine so long fasting but that withdrawing our selues from worldly and carnall workes we should spend our time in spirituall exercises And yet we must take heed that we doe not abuse this liberty vnto licentiousnesse seeing it is neuer good but when it is necessary and much better it is if our strength will beare it that we wholy abstaine from all food for the day of our Fast for diuers reasons For first God requireth in our Fast that we afflict our selues the body by abstinence the Leuit. 23. 29. minde by sorrow and humiliation Secondly hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits Thirdly we become more deuout feruent in prayer the body being lesse dull heauy is made a more fit instrument vnto the soule for spirituall exercises Fourthly our bodily hunger through emptinesse of food may make vs more sensibly to conceiue of the soules emptinesse of sauing graces that we may hunger and thirst after them and vse all good meanes whereby we may be filled and satisfied
1. 10. but as wise redeeming the time because the dayes are euill He hath called and separated vs from the world which lieth stil dead in sinne and hath made vs his owne peculiar people who are made partakers of all the priuiledges of his Kingdome to the end that we should no longer fashion our selues to the world but that we should walke worthy of God who hath called vs vnto Rom. 12. 2. Tit. 2. 14. his Kingdome and glory and serue him as it becommeth his subiects being zealous of good workes and be no more earthly-minded but haue our Phil. 3. 20. Col. 3. 1 3. conuersation in heauen whereof wee are Citizens and minde those things which are aboue He hath iustified vs and forgiuen vs all our sinnes that being freed from sinne we should become seruants of righteousnesse Hee hath made vs a chosen generation a royall Priesthood an holy nation a peculiar people Rom. 6. 18. to the end we should behaue our selues as becommeth those who are thus dignified and that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light as the Apostle Peter teacheth 1. Pet. 2. 9. vs. He hath made vs liuing stones that wee might adorne the spirituall building of his House and Church and an holy Priesthood to offer vp 1. Pet 2. 5. spirituall sacrifices acceptable vnto God by Iesus Christ Yea he hath made vs Temples of the holy Ghost which it becommeth to bee purged from all pollution of sinne which is odious vnto him and to be decked and adorned with holinesse and righteousnesse wherein hee is chiefly delighted whereas naturally we were like cages of vncleane birds and the lothsome habitations of sinne and Satan And therefore we must beautifie our selues with these ornaments which so much please him and keepe our selues vndefiled from the filth of sinne which he hateth and abhorreth lest leauing vs vnto Satan as more fit for his dwelling wee become worse then Baals temple which was turned into a common draught house and receptacle of all pollution Finally he hath called vs who were the children of wrath and bond-slaues of sinne and Satan vnto the glorious Rom. 5. 15 16. liberty of the Sonnes of God and hath made vs his owne children by adoption and grace and co-heires with Christ in heauenly happinesse 1. Pet. 1. 17. and therefore wee must carry our selues in holinesse of conuersation as it becommeth children of such an holy Father For let vs assure our selues that the Lord who hath called vs to these great and heauenly priuiledges will attaine vnto his end and make those fit to receiue them vpon whom hee bestoweth them Neither will he who hath commanded vs not to cast holy things to dogges nor pearles before swine commit Mat. 7. 6. this errour himselfe by giuing his choyce and best gifts vnto Dogges and Swine who neglect the wayes of holinesse and righteousnesse returning to their vomit and to wallow themselues in the mire of 2. Pet. 2. 20 22. sinne §. Sect. 2 The second reason is because hereby we are assured that we shall prosper in all our wayes Secondly if wee set our selues to serue God in the duties of holinesse and righteousnesse we shall be heereby assured that we shall prosper in Psal 1. 2 3. Esa 3. 10. our wayes and that whatsoeuer troubles we indure for the time yet it shall goe well with vs in the latter end For he that delighteth in the Law of the Lord shall be like a tree planted by the riuers of waters which bringeth foorth his fruit in his season his leafe also shall not wither and whatsoeuer hee doth shall prosper So the Lord biddeth the Prophet to say to the righteous that it shall be well with them for they shall eate the fruit of their doings and to denounce a woe to the wicked for it shall be ill with him for the reward of his hands shall be giuen him Innumerable places might be alleadged to this purpose out of the Scriptures and especially the Booke of the Psalmes which set foorth the happinesse of those in all estates and conditions who feare and serue the Lord seeing he watcheth ouer them vpholdeth them Psal 37. 6 17 19 40. 34. 9 10. when they are ready to fall preserueth them from danger protecteth them from all enemies deliuereth them out of all their troubles prouideth and giueth them all that is good feedeth them in the dayes of famine and supplyeth plentifully whatsoeuer is wanting either to their soules or bodies So that if we put on this brest-plate of righteousnesse that is bring foorth the fruits of holinesse and righteousnesse with an vpright heart and good conscience it will be armour of proofe to preserue vs against the incounters of all euill And we shall be secured by it against all dangers according to that of Salomon He that walketh vprightly walketh surely so that though they fall into many troubles yet they shall not Psal 34. 19. perish in them because the Lord deliuereth them out of all though their Psal 37. 37. Vers 35. 36. beginnings may be turmoyled with many crosses yet their end is peace as the Psalmist speaketh And though the wicked may exceed them in worldly and momentany prosperity yet when they are so rooted out that their place can no more be found the righteous after many stormes shall safely arriue in the Hauen of their hopes According to that of Salomon Though a sinner doe euill an hundred times and his dayes bee prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are as a shaddow because he feareth not before God §. Sect. 3 The third reason because without this indeuour all outward exercises are vaine The third reason may be this that without this study and indeuour to serue the Lord in the duties of a godly life all outward exercises of Religion are vaine and vnprofitable as the hearing and reading of the Word the receiuing of the Sacraments Prayer Fasting profession of Religion and the rest seeing they cannot please God yea are odious vnto him nor profit vs nor we take profit by them Thus the Lord professeth that hee abhorred their new Moones and solemne feasts their Sacrifices and Oblations Esa 1. 11 12 13 14. because they neglected the workes of righteousnesse and liued in their sinnes That he who killed an Oxe was as he that slew a man he that sacrificed Esa 66. 3. a Lambe as if he cut off a Dogs head c. because their liues were not reformed but their soules delighted in their abominations So when the people reiected Gods Law and thought to haue pleased him with Oblations and as it were to haue stopped his mouth with bribes the Lord reiecteth their seruice as vaine and vnprofitable
whereby our ioyes shall be according to their innumerable number multiplied and increased There wee shall enioy the company of our Sauiour Christ himselfe in his perfect glory and that which shall be the top and perfection of all our happinesse we shall haue the vision and fruition of God himselfe the Father Sonne and holy Spirit who being infinite in goodnesse glory beautie excellencie wisdome power all perfection will be the full consummation of all our ioy and happinesse which blessed estate we shall enioy not for a thousand or many thousand millions of yeeres but these pleasures shall last for euermore Psal 16. 11. and of this Kingdome there shall be no end All which points I doe here Ioh. 6. 51. 1. Pet. 1. 4. but briefely touch hauing intreated of them at large in another place Onely let vs here take notice that this rich priuiledge and incomparable Christian Warfare The 2. part lib. 3. cap. 3. 4 c. Rom. 6. 23. happinesse belongeth not to all or the greatest part of men but is peculiar to the faithfull who desire and indeuour to serue and please God in the duties of a godly life For though eternall life be the free gift of God and he may bestow it where he will yet he giueth it not vnto any whom he doth not first fit for it induing them with grace before he aduanceth them to glory and working holinesse in them whom Heb. 12. 14. he purposeth to bring vnto happinesse without which no man shall see God as the Apostle speaketh Though we are not saued and glorified for a godly life but for the merits and righteousnesse of Christ applied by faith yet we are not saued without it seeing it is the way which leadeth vs vnto this place of heauenly happinesse in which if we trauaile not wee can neuer come to the end of our iourney It is a free inheritance but yet giuen to none who haue not approued themselues the children of God by resembling their Father in holinesse Matth. 25. 34. and righteousnesse It is not Wolues or Goates that must feed in this heauenly pasture but onely the Sheepe of Christ who stand at his right Ioh. 10. 27. hand and none are in this number but those which heare his voyce and follow him And therefore the Apostle calleth this heauenly happinesse a Crowne of righteousnesse not only because it was purchased by the righteousnes 2. Tim. 4. 8. and obedience of Christ but also because it is giuen to none but the righteous and their righteousnesse not by merit but of grace is crowned with it So he telleth vs that wee must first be freed from Rom. 6. 22. the seruice of sinne and become seruants to God bringing forth the fruits of holinesse before wee can attaine vnto that end of euerlasting life The which aboue all other reasons should powerfully mooue vs vnto the duties of Gods seruice in a godly life For seeing as the Apostle speaketh we expect to receiue a Kingdome which cannot be moued let vs haue Heb. 12. 18. grace whereby we may serue God acceptably with reuerence and godly feare And so I will conclude this part of my Treatise contayning the arguments and reasons which may effectually perswade vs to the leading of a godly life And now nothing remayneth but that I intreate thee Christian Reader not slightly to passe ouer what hath beene sayd but that thou consider and weigh seriously these reasons which I haue produced And if they conuince thy Iudgements as they must needs if it be not wilfully blinded that the godly life is most happy and blessed both in respect of Gods glory and thy owne benefit freedome from euill and fruition of good present comfort and future hope be incouraged to goe forward in this way with more diligence and greater speed if already thou walkest in it or be perswaded by them if thou art not as yet entred into this course of Christianity now to resolue of a happy beginning leauing thine eager pursuit of worldly vanities which if nothing else yet miserable experience in the end will teach thee to be not onely vnprofitable but if thou preferre them in thy iudgement and loue them in thine heart before spirituall and heauenly excellencies hurtfull and pernicious and betaking thy selfe vnto a new course indeuour to serue and please God thorowout the whole remainder of thy daies in the duties of a godly life For be thou well assured that these reasons shall be powerfull and effectuall either to perswade thee or to condemne thee and shall serue as euidences of truth to draw thee vnto God in the duties of holinesse and righteousnesse or as euidences of terrour to conuince thee before God at the day of Iudgement for thy wilfull neglect and contempt of all meanes and motiues which in this acceptable time and day of saluation he hath graciously granted thee to draw thee by the way of Grace and godlinesse into that his heauenly Kingdome full of glorie and happinesse THE SIXTH AND LAST BOOKE OF A GODLY LIFE INTREATING OF THE IMPEdiments which vsually hinder and discourage men from entring into and proceeding in the Christian duties which are required vnto it and of the helpes and meanes whereby they may be remooued CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the Arch-enemie of our saluation §. Sect. 1 That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life HAuing spoken of the duties of a godly life and of the meanes whereby we may be inabled to performe them it now followeth according to the order which we haue propounded in the beginning of this Treatise that we in the last place set downe the impediments which vsually hinder vs from entring into this Christian course and from proceeding when we haue resolued to begin and go forward in it For as there is nothing excellent of great moment wherein we meete not with some mighty opposition and notable hinderances which if we be not well armed and prepared will discourage vs from attempting it or disable vs in atchieuing it so nothing in the world findeth more lets and discouragements then our entrance into the course of Christianity and our progresse in the wayes of godlinesse For whereas all the promises of this life and the life to come doe infallibly belong vnto all those who serue the Lord in the duties of holinesse and righteousnesse from whence there ariseth an impossibility that they should miscarry who conscionably performe them or not attaine vnto euerlasting happinesse who walke constantly in the way that leadeth vnto it hereof it is that the enemies of our saluation bend all their might and malice to keepe vs from entring into this way or to diuert vs out of it if wee haue already begun to runne this race These enemies are the deuill who is the chiefe and
principall the world and the flesh which are his two chiefe captaines that vnder their conduct lead all his forces How mighty and dangerous these enemies are I haue Christian Warfare shewed at large in another place onely let it here suffice to know that the great red Dragon as he is ready to spit out his venome against vs at all times and vpon all occasions that he may shew his malice and spite against God by seeking our destruction who were created according to his Image so he disgorgeth against vs whole flouds of hellish poison when we set our selues to serue God in the duties of a godly life that hee may by making our wayes slippery cause vs to fall And though he suffer vs quietly to goe on in our owne wayes which leade to perdition without stoppe or checke yea laboureth all he can to make them easie and pleasant to our corrupt flesh yet when wee set our face towards the heauenly Canaan hee pursueth vs with all malice and fury encountreth vs with an huge host of hellish tentations and stoppeth our course with innumerable impediments and discouragements which he casteth in our way that wee may returne againe into the Egyptian slauery and glut our selues with sensuall and sinfull pleasures Yea no sooner doe wee conceiue a good thought or godly motion but hee watcheth vs that he may take al opportunities of killing it in the wombe and to make it an abortiue Apoc. 12. 4. birth or of strangling it as soone as it is borne and seeth the light that so he may disharten vs by many discouragements from proceeding in well doing Let vs know that as hee is a malicious Dragon so a strong and mighty Lyon who still standeth in our way armed with sufficient power to destroy and deuoure vs if wee were left to his furie That hee is a crafty old Serpent excelling in naturall subtilty and through long and great experience able by a thousand cunning deuices to supplant and stop vs in the wayes of godlinesse being well able through his deepe policy to vse and imploy all his forces for his best aduantage Finally that hee is most vigilant and neuer sleepeth most diligent and neuer resteth but night and day goeth about seeking to deuoure vs by enticing 1. Pet. 5. 8. vs to come within the reach of his cruell pawes whilst wee wander and goe astray out of the wayes of Godlinesse and so are out of the protection of our great and gracious Shepheard §. Sect. 2 How we may remoue the former impediments But that this may not discourage vs from entring into and proceeding in the waies of godlinesse let vs consider that whilst wee study and indeuour to serue and please God in all holy and Christian duties wee are in his grace and fauour and vnder his protection and hauing him on our side we neede not to feare though Satan and all the power of hell bandy themselues against vs. And therefore let vs encourage our selues against the malice of the deuill by setting against it Gods infinite and inestimable loue towards all that feare and serue Rom. 8. 31. him which is more powerfull to saue and defend vs then Satans malice to hurt and destroy vs. Let vs remember that the Lord hath loued Ier. 31. 3. vs with an euerlasting loue yea so loued vs that he hath giuen vnto vs his only begotten and dearly beloued Sonne to the death that we thereby Ioh. 3. 16. might attaine to life and happinesse That he thus loued vs when wee Rom. 5. 8 10. were strangers and enemies and out of this inestimable loue redeemed vs out of the hands of all our spirituall enemies that we might serue him in holinesse and righteousnesse and therfore much more will this loue moue him to saue and deliuer vs from their malice and fury when we haue wholy consecrated our selues to his worship and seruice That this loue maketh him so iealous of our safety that hee who toucheth vs Zach. 2. 8. toucheth the apple of his eye and therefore as well will he suffer Satans malice to impeach his own Maiestie as to hurt vs who are so deare vnto him And though he hath such a spight and spleene against vs that he willeth and desireth aboue all things that God might be dishonoured in our destruction yet let vs cheerefully go on in the waies of godlinesse seeing Gods Almightie and All-ruling will opposeth and ouerswayeth his and with no lesse earnestnesse seeketh our preseruation and saluation According to that of our Sauiour This is the will of him that sent me that euery one which seeth the Sonne and beleeueth on him Joh. 6. 40. may haue euerlasting life and I will rayse him vp at the last day §. Sect. 3 That Satans might malice compared with our weakenesse and simplicity must not discourage vs and the reasons hereof Neither let Satans power consisting in his might and strength and in his craft and policy compared with our weakenesse and simplicity discourage vs from seruing God in the duties of holinesse and righteousnesse But when wee haue set our faces towards the heauenly Canaan and are trauailing vnto it in the wayes of godlinesse though wee see mountainous difficulties impossible in respect of our owne strength to be ouerpassed on either hand a sea of troubles and dangers before vs and an huge host of spirituall enemies armed at all points with hellish tentations pursuing vs at our backes let vs goe on in our course without dread seeing those which are on our side are more and more mighty then those which are against vs. And first when wee see our owne wants and weakenesses opposed with such malicious might and hellish furie let not this dismay vs seeing it is a great part of our strength to see our weakenesse and we are best armed when wee see acknowledge and bewaile our owne nakednesse For this will make vs more carefull to prouide and put on the sprituall Armour especially the shield of faith and the sword of the Spirit whereby we shall bee enabled to quench the fiery darts of the wicked one and to stand fast and Eph. 6. 16. firme against all his tentations in the euill day wherewith if wee be thorowly armed we can neuer be foiled Or if through our frailties and infirmities we finde herein many wants and imperfections this must not discourage vs seeing our armour hath not so much sufficiency to defend vs in its own strength as from the Author that made it and gaue it for our vse who being Almighty to make good his owne worke and to be of high proofe against all tentations will neuer suffer those to be vanquished who are of his arming but will manifest his power in their infirmities and glorify himselfe in their victory Againe the sight and sense of our weakenesse and our enemies power must not so dismay vs as that wee should desist in our course but driue vs vnto the God
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings