the world vse such spite and spleene towards the most outragious offender that euer liued as it doth to the Saints and seruants of God for the truth sake For towards them oftentimes it quite blunteth the poynt and edge of humane lawes and commonly moderateth and mitigateth the extreme rigour of them in their punishments but against the faithfull it sharpeneth the poynt and edge where none is yea deuiseth new lawes when the old restraine their malice And whereas they content themselues with those punishments which the lawes determine against the most notorious and hainous offenders and when they are forced for the safety and preseruation of humane societies to execute them they doe it as the Law requireth and oftentimes with some pity and compassion contrariwise when they haue to doe with those who being Gods faithfull seruants haue made themselues liable to their lawes they sport themselues in their torments and out of meere malice to them for their Religion and piety they execute the Lawes with all sauage cruelty adding both by their words and actions many outrages ouer and aboue those punishments which the Law requireth as we see in the example of our Sauiour Christ and the theeues crucified with him For whereas they contented themselues with their simple death without any additaments of malice they could neuer satisfie their spitefull rage in vexing and tormenting our Sauior Christ but vsed him with all contumelious reproch spitting vpon and buffetting him scourging and crowning him with thornes scoffing and deriding him mocking and moing at him giuing vnto him when he thirsted gall and vineger and insulting ouer him in mirth and triumph when they saw the bitter anguish of his soule The which also is to be obserued in the examples of those punishments which haue been inflicted vpon most hainous malefactours as murtherers traytors paricides and vpon the innocent Martyrs of Iesus Christ if wee compare the one with the other Of which no other reason can be giuen but that the world loueth her owne and hateth those which belong vnto God affecting the persons of wicked men and setting themselues onely against their crimes not out of any loue towards God or simple hatred of their sinnes as being transgressions of his Lawes but out of selfe loue because their offences are against humane lawes which if they should not be preserued and maintained obserued and obeyed societies could not subsist nor the safety and welfare of their owne estates bee otherwise vpheld Whereas contrariwise it maligneth and hateth euen the very persons of the godly as being the members of Iesus Christ onely for their profession of Religion and practice of holy duties and in these respects can neuer sufficiently disgorge its malice against them §. Sect. 2 That it hath alwayes been the lot of the godly to bee persecuted in the world Now the meanes to remoue the former impediments are manifold The first is to consider that it hath alwayes from the beginning of the world been the lot of Gods children to be persecuted of the wicked in which regard it is vnto vs a notable and comfortable euidence that wee loue God and are beloued of him when the wicked world maligneth and pursueth vs with all rage and cruelty for righteousnesse sake For thus Cain persecuted Abel because his seruice was accepted of God Thus Pharaoh and the Egyptians raged against the Israelites when they did but make mention of going into the Wildernesse to offer sacrifice Thus the wicked Kings and more wicked Priests persecuted Gods true Prophets the Scribes and Pharises the Apostles of Iesus Christ the idolatrous Emperours the Christians of the Primitiue Church and the limmes of Antichrist the holy Martyrs because they professed Gods true Religion and brought forth the fruits of it in their holy practice More particularly Dauid often professeth that he was maligned by his wicked enemies without cause onely because he did that which was good and sought in all his courses to be approued of God And the Apostle Paul in many 2. Cor. 11. 23 24 c. words setteth downe the grieuous persecutions which hee often suffered at their hands who were enemies to Gods truth But as these holy Saints of God were not by all these persecutions discouraged in their course of godlinesse but the more boysterously the stormes of malicious rage blowed against them the more firmely and constantly they held the cloke of their Christian profession and holy practice according to that of Dauid Many are my persecutors and mine enemies yet doe I not decline from Psal 119. 157. thy testimonies so must we doe in this case following their good example if we would haue any comfortable assurance that God will thinke vs worthy to be ranked in this number And this argument taken from these examples our Sauiour vseth to arme his Disciples against this discouragement Reioyce saith he and be exceeding glad seeing your reward is great in Mat. 5. 12. heauen for so persecuted they the Prophets which were before you Yea our Sauiour Christ himselfe hath begun to vs that wee may not feare to pledge him and hath drunke the deepest draught in this bitter cup of worldly persecutions For what mischiefe could hell it selfe raise vp out of her infernall bowels what cruell rage and exquisite vexations and torments could malicious wit deuise which were not inflicted vpon this innocent Lambe the Lord our righteousnesse Now what can be a more effectuall reason to moue vs with all patience and cheerfulnesse to indure the greatest extremities for Christs sake then to remember what grieuous torments he hath suffered for vs who were strangers and enemies vnto God and the children of wrath as well as others For if our great and glorious Generall and Soueraigne King hath thus exposed himselfe to the extremest dangers and thrust himselfe into the thickest crowd of enemies where he hath receiued grisly and mortall wounds that hee might rescue and recouer vs who were taken captiue by them and set vs at liberty how valiantly should we fight his battels euen vnto blood against the enemies of our saluation especially considering that he looketh vpon vs incourageth vs to the fight supporteth and strengtheneth vs with his grace and holy Spirit defendeth and succoureth vs when we are ouer-matched raiseth vs vp when wee are foyled and holdeth in his hand the Crowne of victory being ready to set it vpon our heads when wee haue finished the fight And this argument our Sauiour vseth to incourage vs in all our sufferings and persecutions Remember saith he the word that I said vnto Joh. 15. 20. you The seruant is not greater then his Lord. If they haue persecuted mee they will also persecute you And so likewise the Apostle Peter For as much then 1. Pet. 4. 1. saith he as Christ hath suffered for vs in the flesh arme your selues likewise with the same mind for he that hath suffered in the flesh hath ceased from sin c. The which
Sect. 1. What extraordinary Meditation is and the subiect of it 539 2 What ordinary Meditation is and the subiect of it 541 3 Of the difficulty of this religious exercise 542 4 The singular profit of ordinary Meditation 543 5 That this Meditation is effectuall for the sanctifying of the heart 544 6 That the exercise of Meditation is very necessary 546 CAP. XVI Answeres to diuers obiections made against the exercise of Meditation 547 Sect. 1. The obiection of difficulty acknowledged and answered 547 2 The obiection of naturall wants and weakenesses in performing this exercise answered 548 3 Their obiection answered who pretend want of matter to meditate vpon 548 4 Other hindrances remooued 549 5 That company and worldly businesse should not hinder vs from this exercise of Meditation 549 CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body 552 Sect. 1. Of the place of Meditation 552 2 Of the time that it must not be continuall but as we get fittest opportunity 552 3 Of the fittest time for Meditation 553 4 Of constancy in this exercise 554 5 Of the disposition and gesture of the body 555 CAP. XVIII Of our entrance into Meditation by due preparation 557 Sect. 1. That this preparation is necessary and wherein it consisteth 557 2 That wee must chiefly prepare our hearts and affections 558 3 Of the subiect matter of Meditation and what choyce ought to bee made of it 559 4. to the tenth That the Scriptures themselues and all points of Christian Religion contained in them are fit matter of Meditation 560 10. Rules directing vs in the choyce of the fittest matter for our Meditations 569 11 That we must conclude our preparation with Prayer 570 CAP. XIX Of our progresse and proceeding in the exercise of Meditation 572 Sect. 1 2. That we must proceed orderly in this exercise and how this is to bee done 572 3 That in our Meditations wee must chiefly respect our will hearts and affections our liues and actions 576 4 That wee must not bee discouraged though we cannot at the first feele the fruit of our Meditations 577 5 Of the meanes whereby wee may feele our hearts affected with a liuely sense of the things whereon wee meditate 578 6 Of the egresse and conclusion of our Meditation 580 CAP. XX. An example and patterne of Meditation the subiect matter whereof is true and vnfained repentance 582 Sect. 1. What repentance is and the causes thereof 582 2 Of the matter forme and parts of repentance and first of humiliation 584 3 Of the second part of repentance which consisteth in conuersion and amendment 586 4 Of the finall causes subiect and properties of repentance the contraries vnto it and comparisons illustrating it 587 5 Of the kinds of repentance ordinary and extraordinary 588 CAP. XXI How wee must worke the former points vpon our hearts and affections 590 Sect. 1. How our hearts are to be affected with feruent desires to practise this duty of repentance 590 2 3 4 5. Motiues perswading to the practice of repentance in the seuerall parts thereof 597 CAP. XXII Of diuers speciall meanes whereby the point meditated is wrought vpon the heart and affections 598 Sect. 1 2 3 c. Whereof examination confession complaint hearty wishing to haue our wants supplied acknowledgment of impotencie Petition inforcement confidence congratulation and recommendation 598 CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estates 605 Sect. 1. How consideration and examination differ 605 2 Of examination what it is and wherein it consisteth 605 3 That wee are chiefly to examine our selues in respect of our sinnes and first our originall corruption 607 4 Of examining our selues concerning our actuall transgressions according to the Law 607 5 How we must aggrauate our sins in respect of circumstances 609 6 That it is a profitable course to keepe a register or catalogue of our speciall sinnes and of the manifold fruits that will arise out of it 610 7 Of the consideration of our misery and punishment 612 8 Of the end of this examination and time when it is to bee performed 612 9 A complaint of the neglect of this duty and the causes thereof 613 CAP. XXIIII Diuers effectuall reasons to mooue vs vnto this exercise of examination 614 Sect. 1. That this duty is required in the Scriptures 614 2 The great profit of this exercise of examination 615 3 4. That this exercise is very necessary 616 CAP. XXV Of the fourth priuate meanes of a godly life which is walking daily with God 619 Sect. 1. That wee are alwayes in Gods presence 619 2 That it would be a powerfull meanes to restraine vs from all sinne if wee would alwayes set God before vs. 620 3 That the consideration of Gods presence would effectually moue vs vnto all good duties 622 CAP. XXVI Of the last meanes of a godly life which is experimentall knowledge 623 Sect. 1. What this experimentall knowledge is and the practice of it shewed in many examples 623 2 The experimentall knowledge of our owne estates in respect of our diuers and contrary courses 625 3 That no knowledge is to be compared with this of experience 626 CAP. XXVII That Prayer is a singular meanes of a godly life 628 Sect. 1. That nothing more then prayer maketh vs godly and religious 628 2 That prayer is the meanes of obtayning all Gods gifts and graces 629 3 That all the parts of prayer are singular helpes to a godly life 629 CAP. XXVIII Of reading the Scriptures and other religious writings 631 Sect. 1. Who are to exercise themselues in this duty of reading 631 2 That wee are chiefly to be exercised in reading and studying of the Scriptures 632 3 Their obiection answered who pretend the obscurity of the Scriptures 633 4 That we must not reade the Scriptures only but also other religious writings 635 5 Speciall directions for the choyce of fit Authors which may helpe vs in the practice of godlinesse 636 CAP. XXIX Of our preparation to this exercise of Reading and what is required in it 638 Sect. 1. That wee must come with reuerence to this holy exercise and bring faith vnto it 638 2 That we must bring honest hearts and earnest desires to profit by this exercise 639 3 That wee must come with a purpose to make good vse of all wee reade 639 4 That we must pray before wee reade 640 CAP. XXX Of the duties required in the action of reading that we may profit by it 641 Sect. 1. Of the ends at which wee must ayme in our reading 641 2 That we must obserue the theame and argument 642 3 That wee must obserue a due order in our reading 642 4 That the deuout Reader is not to reade many Bookes of the same argument but to make choyce of some which are best 643 5 That wee must labour to vnderstand what we reade 644 6 That we
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
15. 10. grace seeing of our selues we are not able so much as to thinke a good thought 2. Cor. 3. 5. Phil. 2. 13. but it is God alone that worketh in vs both the will and the deed §. Sect. 5 Of the excellency and vtility of humility And this is that humility which as it is in it selfe most excellent so vnto vs most profitable and therefore of vs to be much esteemed and earnestly 1. Pet. 5. 5. desired It is most excellent as being the most beautifull ornament which maketh vs appeare glorious in the sight of God in which respect the Apostle exhorteth vs to decke our selues with it Yea it adorneth all other vertues making them as the foyle the Iewell being in themselues rich and beautifull much more precious and glorious in the sight of God and men It is most profitable also for when we humble our selues and become euen with the earth we are thereby preserued from falling and when we iudge our selues we shall not be iudged of the Lord. Yea if wee humble our selues the Lord will exalt vs and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12. acknowledge our sinnes we shall depart iustified and find God faithfull 1. Ioh. 1. 9. of his promise in forgiuing vs our sinnes So the Apostle Iames Humble your selues in the sight of the Lord and he shall lift you vp And the Apostle Jam. 4. 10. Pro. 15. 35. Peter Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time And thus the Lord exalteth the humble by inriching them with all his gifts both temporall spirituall and eternall With temporall benefits for by humility and the feare of the Lord are riches honour Pro. 22. 4. and life With spirituall graces for he resisteth the proud but giueth his 1. Pet. 5. 5. grace to the humble Hee filleth the hungry with good things but sendeth the proud empty away For he a Psal 25. 9. Mat 11. 25. Pro. 11. 2. teacheth them his wayes and reuealeth vnto them the secrets of his Kingdome making them thereby wise vnto their saluation He giueth them the grace of iustification and the b Luk 18. 12. Mat. 11. 28. forgiuenesse of of all their sinnes Hee maketh them c Gen. 32. 10. 1. Chro. 29. 15. thankefull in prosperity acknowledging themselues with Iacob and Dauid lesse then the least of Gods mercies and that all the good which they haue they haue receiued it from God and not onely patient but also thankefull d Lam. 3. 22. in greatest afflictions acknowledging that it is the mercies of the Lord that they are not vtterly consumed He blesseth them with his e Esa 57. 15. Iob 22. 29. presence taking delight to dwell with them that are of an humble heart and contrite spirit and so with his power and prouidence safegardeth them from all euill Finally in the life to come he crowneth humility with eternall glory and felicity according to that of our Sauiour Blessed are the poore in spirit for theirs is the Kingdome Mat. 5. 3. of heauen So that humility is not onely it selfe a most excellent grace but the chiefe meanes also of obtaining all other graces seeing God giueth them onely to the humble For they only shall haue the riches of Gods best and most precious gifts who will bee thankefull vnto God for them those onely are thankefull who highly esteeme them and they alone make this estimate who haue felt the want of them and earnestly desired them and they and no other haue thus done who are thorowly humbled in the sight and sense of their owne pouertie emptinesse and nakednesse §. Sect. 6 Of the meanes whereby we may attaine vnto humility And thus when our hearts are inlarged with that loue of this excellent and profitable grace let vs in the next place carefully vse all good meanes whereby we may be decked and adorned with it And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wisedome glory power iustice and goodnesse and then the opinion of our owne worth will vanish like the light of a candle when the Sunne shineth in its full brightnesse and our seeming perfection which much pleased vs when we beheld it alone or compared it with others who come short of vs will appeare to be nothing but imperfection and wee vile and of no worth in our owne eyes Secondly let vs compare our state as it is with that it was in our creation and there will be great cause of humiliation in the best gifts and graces in vs seeing they are but the ruines of an old building and like base worne-out ragges of sumptuous apparell Thirdly let vs compare our vertues and duties with that which the Law requireth and so we shall haue good cause to be cast downe in the sight of our imperfection when we see what perfection euen vpon the penaltie of the curse it exacteth of vs. Fourthly let vs meditate on the matter whereof we are made and into which we shall againe be resolued and then may wee in all humility say with Iob to corruption Thou art my father and to the Iob 17. 14. worme Thou art my mother and my sister yea with Dauid that we are wormes and no men And acknowledge with Abraham that wee are but dust and Psal 22. 6. Gen. 18. 27. ashes vnworthy to appeare in Gods presence or to make any suite vnto him Fifthly let vs set our many and grieuous sinnes before vs our originall corruption which is the roote of all wickednesse and our actuall transgressions both of omission and commission and withall the wrath of God and curse of the Law due vnto them and this will make vs with the Publicane to cast downe our eyes and smite our brests and with broken and contrite hearts to cry out God be mercifull vnto me a sinner Luk. 18. Sixthly with our graces and vertues let vs compare our vices and corruptions and so our few graines of gold will be couered with such a masse of drosse our small quantity of good corne mixed with so much chaffe that our good parts will not so much lift vs vp as our ill will pull downe and humble vs if we weigh them in the ballance of an vnpartiall iudgement Seuenthly let vs remember that we haue nothing but what we haue receiued 1. Cor. 4. 7. and 15. 10. and that by the grace of God we are that we are and therefore let vs not boast as though we had not receiued them but retaining the ioy and comfort of Gods graces vnto our selues let vs returne all the praise and Iam. 1. 17. glory vnto him whose gifts they are and not carry our selues as proud owners but as humble and thankefull debters Eighthly let vs consider that what good things soeuer are in vs they are the Lords talents of Luk. 16. 2. which we must giue an account at
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
only inchoate and begun And therefore as they are delighted with the Law of God in the inner man so they finde another law in their members Rom. 7. 23 24. warring against the Law of their mindes and leading them captiue to the law of sinne The which spirituall bondage affecteth them with such griefe and sorrow that it forceth them to cry out with the Apostle O wretched Gal. 5. 17. man that I am who shall deliuer me from the body of this death We are not wholy and perfectly sanctifyed but remayne partly flesh and partly spirit like a city which is at ciuill warres within it selfe And these doe continually lust the one against the other So that no sooner doe we set our selues to performe any Christian duties of a godly life in the spirituall part but presently the flesh opposeth and interrupteth vs in it No sooner doe wee resolue to goe forward in the waies of godlinesse but forthwith the corruption of our nature like an heauy burthen incompasseth vs and as it were clingeth about our neckes so as wee cannot proceede without much labour and wearinesse All which and many other the like impediments as they doe much disturbe and distract all in the duties of a godly life so especially yong beginners at their first entrance into it For then the Heb. 12. 1. flesh is strongest to oppose and the Spirit weakest to make resistance Then the world and worldly wicked men doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse when wee haue newly left their company and the pleasures of sinne and the baytes of worldly profits alluring vs to continue in our wonted courses are freshest in our memories when as wee haue lately renounced and forsaken them so as they are still scarce out of our sight Then the deuill bendeth all his might and malice his stratagems and engins of battry against vs as Sennacherib against Hezechiah when wee doe disclaime his seruice and refuse to pay him tribute Then wee meete with gteatest difficulties and haue least strength to ouercome them Then wee goe in the waies of Christianity like little children when they first learne to goe alone who at euery step are ready to stagger and fall through weakenesse and want of practice whereas when wee haue accustomed our selues to these courses for some moneths or yeeres wee goe both more steadily and with much greater safety and delight Finally then wee are like vnto sluggards who leaue their down-beds with much irkesomnes discontent but when they they haue once risen and shaken off their sloth they are sorry that they haue slept so long and goe cheerefully about their businesse Neyther did euer man repent of his repentance though at the first entrance it seemed vnpleasant difficult but rather feeleth such ioy and comfort in it that he much grieueth in his soule that he was no sooner grieued for his sins Now this difficulty is much increased vnto yong beginners by diuers meanes Frst because they are apt to trust too much vnto their owne strength which most faileth those that most rest vpon it and doe not walke in the life and strength of faith relying themselues wholly vpon Gods power and promises For so naturally are we through pride and selfe-loue addicted to our selues that we will not easily seeke for helpe abroad so long as any hope remaineth that we shal finde it at home Secondly because in our first beginnings we are more fickle vnconstant and vnsettled in our Christian courses For how can he make any good proceedings in his way who sometimes goeth forward and sometimes backward how can he dispatch his businesse who vndoeth one day that which he did in another or how should a man preserue his health and strength who one day carefully vseth good dyet or physicke and the next day neglecteth both and impayreth and hindreth them by the quite contrary courses Finally because we looke more vnto our selues then vnto God and so seeing the difficultie of the worke and comparing it with our owne weakenesse wee beginne to despaire of euer atchieuing it but in the meane time seldome or neuer looke vnto God who is all-sufficient to strengthen vs and to make vs perfect vnto euery good worke We apprehend our weakenesse to goe alone and are thereby discouraged because we consider not that wee are led and supported by the hand of our heauenly Father We see our wounds and weaknesses but not the salues and remedies We behold with Elias seruant who are against vs but through our spirituall blindnesse cannot discerne the more numerous and potent aydes that are on our side And finally we are ready with the Apostle to take notice of the Law of our members warring against the law of our Rom. 7. 24 25. mindes and leading vs captiue to the law of sinne but not with him to acknowledge with thankfulnesse our deliuerance by Iesus Christ And to be discouraged with the sight and sense of our infirmities but not to 2. Cor. 12. 9. consider that Gods grace is sufficient for vs. §. Sect. 4 That the difculty of a godlife must not discourage vs from it In all which respects it cannot be denyed but that there is some difficulty in leading of a godly life and much paines and labour required for the right performance of the duties which belong vnto it Notwithstanding this must bee no impediment to hinder vs from entring into and proceeding in the course of Christianity Yea rather because this aboue all things is most excellent profitable and necessary as concerning vs no lesse then the euerlasting saluation or condemnation both of our bodies and soules the difficulties which we finde in this way should bee so farre from discouraging and making vs sit still or turne backe againe to inioy our sinfull pleasures that they should rather inflame our disires whet and confirme our resolutions and make vs much more painefull and diligent in our indeuours that wee may attaine vnto it seeing though the difficulty were much greater yet the excellency profit and necessity of leading such a life doe farre exceede it And this vse our Sauiour Christ maketh of it For from the consideration of the small number which shall be saued and the difficultie of attayning vnto heauenly happinesse hee enforceth this exhortation Striue to enter in at the straight gate for many I say vnto you Luke 13. 24. Matth. 7. 13 14 will seeke to enter in and shall not bee able Because straight is the gate and narrow is the way which leadeth vnto life and few there bee that finde it So he telleth vs else-where that the Kingdome of God suffereth violence and the Matth. 11. 12. violent take it by force And the Apostle Peter hauing said that the righteous shall scarcely be saued that is not without much difficulty and laborious 1. Pet. 4. 18 19. diligence taketh thereupon occasion to perswade all both to patient suffering
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
Iesus Christ his sake to whom with thee and thy holy Spirit one true and euerlasting God we ascribe the glory and praise of all goodnesse and perfection both now and euermore Amen A Prayer for the Family in the Euening O Lord our God most high and holy most dreadfull and glorious in thy might and Maiesty vnto all creatures terrible and like a consuming fire vnto all impenitent sinners but a most gracious and louing Father vnto all those who are reconciled vnto thee in Iesus Christ Thou hast commanded vs to call vpon thee in all our necessities and hast incouraged vs hereunto by thy most gracious and free promise that where two or three are gathered together in the name of thy Sonne there thou wilt be present amongst them by thy holy Spirit to heare their suits and relieue their wants In obedience to which Commandement and in some assurance of thy gracious promise we thy poore and vnworthy seruants doe heere in the mediation of Iesus Christ humbly prostrate our selues before thy Throne of grace and mercy acknowledging our selues guilty of innumerable sinnes and thereby lyable to as many fearefull punishments but yet in the merits of thy Sonne and in the truth of thy promises pleading for pardon and forgiuenesse We confesse vnto thee that wee were conceiued and borne in sinne hauing all the faculties and powers of our soules and bodies so wholly defiled with originall corruption that wee are vtterly disabled for thy seruice and prone vnto all manner of wickednesse and haue in the whole course of our liues multiplied against thee our actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deed Wee are naturally full of ignorance and blindnesse of mind neither knowing thee nor thy truth and after that thou hast caused the light of the Gospell to shine vnto vs for many yeeres our minds are still full of darknesse We content our selues with a small measure of knowledge and continue children in vnderstanding when we should be of ripe age not striuing after more perfection neither according to the measure of our meanes are we rich in knowledge and in the fruits of new obedience We are full of infidelity and doubting and negligent in the vse of the meanes whereby our faith should be confirmed and strengthened and are full also of impenitency security and hardnesse of heart and doe both seldome and slightly bewaile our sinnes past and but weakly and vnconstantly resolue and indeuour to amend our liues for the time to come We are ready to trust in the creature more then in thee the Creator and cannot as we ought rest vpon thy power and promises in the absence of inferiour meanes We are apt to forget thee when thou most remembrest vs and the more that wee abound with thy blessings the lesse mindfull wee are of thee from whom we haue receiued them Wee haue loued the world and earthly things more then thee and heauenly excellencies and haue preferred the pleasures of sinne before thy loue and fauour being ready to hazard these rather then to forgoe them We are full of selfe-loue and haue been moued hereby to sow vnto the flesh of which we can reape nothing but sin and punishment and haue set our hearts so much vpon carnall vanities that they easily draw them away from thee We doe not patiently and constantly hope and waite for the accomplishment of thy promises though we haue great experience of thy power truth and goodnesse towards vs. We are cold or luke-warme in our zeale and haue not with any feruency aduanced the meanes of thy glory nor remoued the impediments whereby it is hindred Our reioycing is more in the flesh then in the Spirit in worldly things and the pleasures of sinne more then in thee the Fountaine of all true ioy in the fruition of thy present fauours and expectation of heauenly happinesse Wee are vngratefull vnto thee for thy manifold benefits and oftentimes when we praise thee it is with our lips onely and not with inward ioy and cheerfulnesse of our hearts Wee doe not approoue our loue and thankefulnesse vnto thee by our fruits of obedience but haue been negligent in the duties of holinesse and righteousnesse that wee might giue glory to thy holy Name and all wee doe is maimed and imperfect full of wants and weaknesses and stained with many corruptions Wee are ready to murmure and repine in our least afflictions and doe not beare thy fatherly corrections with patience and thankfulnesse being more sensible of the smart then of our sinnes which haue caused it and looking more to the rod then vnto thy hand which thereby chastizest vs for our amendment Wee doe not feare to displease thee by our sinnes nor auoyd thine anger as the greatest euill or if we doe feare thee at all it is not so much for thy mercies as to auoyd thy Iudgements We haue not adorned our selues with humility and meeknesse in the sight and sense of our owne vilenesse and vnworthinesse but are full of spirituall pride arrogating vnto our selues those gifts we haue not and ouerweening those we haue or ascribing the praise of them vnto our selues which is onely due to thee We are negligent in the duties of thy seruice and doe not performe them in Spirit and truth but either neglect them vpon euery slight occasion or doe them without due preparation coldly and formally without any feruency of zeale respecting thy glory or our spirituall good We haue often taken thy holy Name in vaine and abused thine holy ordinances and prophaned thy Sabbaths not doing thy will onely on thy holy Day but speaking our owne words walking in our owne waies and seeking our owne carnall delights We haue also neglected the duties of righteousnesse charity and mercy towards our neighbours and of temperance and sobriety towards our selues By all which and many other our sinnes wee haue made our selues subiect to thy wrath and the curse of the Law and haue iustly deserued to be depriued of all testimonies of thy loue and to bee ouerwhelmed with all thy iudgements and punishments both in this life and the life to come O Lord our God affect our hearts with sonne-like sorrow because we haue so much and often displeased thee our gracious Father and let vs be grieued in our soules that wee are so little grieued for our sinnes whereby we haue pierced our Sauiour and grieued thy good Spirit dwelling in vs. And further wee beseech thee in the multitude of thy mercies to remit and forgiue all our sinnes and wash vs cleane from the guilt and punishment of them all that they may neither depriue vs of thy loue and manifold blessings temporall and eternall nor expose vs to thy wrath and fearfull punishments And not onely remit our sins and heale our soules but speake comfortably to our consciences by the secret voyce of thy Spirit as once thy Sonne did to the sicke of the palsie Sonnes be of good
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
goe downe to the graue Therefore they say vnto God depart from vs for we desire not the knowledge of thy wayes What is the Almightie that wee should serue him and what profit should we haue if we pray vnto him §. 4 Examples of carnall securitie The examples of this Vice recorded in the holy Scriptures are very many It was one of the first sinnes which tainted our first Parents who vpon the Deuils word promised vnto themselues in the transgression of Gods Commandement not onely impunitie for their sinne but also a great addition to their present happinesse The old World was drowned in deepe securitie before it was drowned with the generall Deluge For though Noah the Preacher of Righteousnesse denounced Gods Iudgements that hee might bring them to repentance yet they securely went on in their sinnes without feare of danger eating and drinking marrying and giuing in marriage vntill Luk 17. 27 28. the day that Noah entring into the Arke the Flood came and tooke them all away It was a chiefe sinne of Sodom and Gomorrah accompanying their Ease and Plentie Peace and Prosperitie which made them to blesse themselues in all their abominable wickednesse to stop their eares to righteous Lot fore-telling their imminent plagues and to run on in their sinfull courses as though they were obnoxious to no danger For as our Sauiour noteth They did eate they dranke they bought they sold they planted they builded vntill the day that Lot departing out of Sodom it rayned Fire and Brimstone from Heauen and destroyed them all Thus Dauid complayneth of the great Ones of his time who grieuously oppressed the Poore presuming of Gods conniuency and their owne impunitie Hee hath said in his heart God hath Psal 10. 11. forgotten hee hideth his Face hee will neuer see it This was the sinne of old Babylon who hauing lifted vp her selfe by blood and crueltie aboue all other Nations neuer laid her sinnes to heart but dwelled carelesly Esa 47. 7 8. and gaue her selfe to pleasure and concluded That shee should be a Lady for euer and neuer sit as a Widdow nor know the losse of Children And such is the carnall securitie of the new Babylon and the Romane Antichrist as the Apostle Iohn describeth it who hauing multiplied her Idolatries and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications and her selfe with the blood of the holy Martyrs securely goeth on in her sinnes without repentance Apoc. 18. 7. and presumeth notwithstanding of impunitie and the long continuance of her worldly prosperitie Such was the securitie of those desperate sinners of whom the Prophet Esay speaketh who made a couenant with Death and were at an agreement with Hell and so securely went on in their sinne promising vnto themselues that when the ouer-flowing scourge should passe through it should not come vnto them because they had made lyes their refuge and were hid vnder falsehood Esa 28. 15. For this the Ancients of the House of Israel are condemned who hauing committed many and great abominations in the darke were out of all feare of punishment saying The Lord seeth vs not the Lord hath forsaken the Earth And finally this was the securitie of the Ezech. 8. 12. 9. 9. people of the Iewes who were setled on their lees and resolued to goe on in their wicked courses saying in their hearts The Lord will not doe Zeph. 1. 12. good nor will hee doe euill CHAP. III. Of the manifold causes of carnall securitie §. 1 The first cause of Securitie ignorance of God and his sauing attributes WE haue seene what this carnall Securitie is and now in the next place wee are to consider of the causes and meanes whereby it is wrought in vs. The first whereof is ignorance either naturall or affected which like a thicke cloud or foggie mist doth hide from the eyes of our minds all the motions of Gods feare and maketh vs secure in the middest of dangers because we doe not see the euills that encompasse vs round about Like vnto silly Birds which sit singing on the boughs when the vnseene Archer hath his Bolt vpon the string readie to shoote and smite them off or which feed securely on the Bait within the compasse of the Net because it lyeth hidden from their sight For we are beset on all sides with innumerable dangers but yet remaine secure euen when they are readie to seaze vpon vs because we see onely the baits that delight vs but doe not behold by reason of our ignorance the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne and the bewitching allurements of worldly riches and preferments but because we neither know nor acknowledge the iustice of God in punishing sinne his hatred of it and inflamed wrath against it which nothing could quench but the streames of Christs precious Blood his all-seeing Eye which taketh notice of all sinnes though neuer so secretly committed and omnipotent Power in punishing them nor the malice of the Deuill in tempting vs vnto sinne nor the manifold miseries into which wee plunge our selues when wee yeeld to his tentations therefore wee blesse our selues in this cursed estate and securely goe on in sinne without repentance §. 2 The second cause want of consideration of that wee know The second cause of securitie is when as knowing these things for want of consideration we cast them negligently behind our backs and make no vse of that we know For therefore doe men securely goe on in their sinne and feare no danger because they doe not meditate and consider that the eye of their Iudge is alwayes vpon them who will execute righteous Iudgement without respect of persons of the day of Iudgement when the secrets of all hearts shall be disclosed and all hidden things brought to light Of that strict account which is then to be giuen and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged who come short in their reckonings and are not able to pay their debts Because they doe not consider that the pleasures of sinne which they presently inioy are short and momentanie and may euery day bee taken from vs or wee from them but the punishments of them great and endlesse euen the finall losse of eternall happinesse and the intollerable torments of hellish condemnation §. 3 The third cause selfe confidence The third cause of carnall Securitie is selfe Confidence arising from an erroneous opinion of our owne power and sufficiency for the fruition of our desires and freedome from all dangers For therefore are men secure because they thinke themselues so wise that they can with their policie either preuent all dangers or quit themselues out of them if they be fallen into them Because they haue an opinion of their owne strength as though thereby they were able to protect themselues from all euills to withstand all enemies which may attempt
but presently like the body touched by Elizaeus 2. King 13. 21. in the graue we receiue such vertue and vigour from him that we are reuiued and raised from this graue of sinne vnto holinesse and newnesse of life We are by nature wild vines who bring foorth nothing but sowre grapes of maliciousnesse and sinne but when wee are ingrafted into the Ioh. 15. 1 4 5 8. true vine Iesus Christ we change our nature and receiuing the liuely sap of grace from this roote of righteousnesse we bring foorth the fruits of obedience whereby our heauenly Father is glorified and we assured of our election and saluation Finally without him wee can of our selues doe Matth. 5. 16. 2. Pet. 1. 10. nothing as he hath taught vs but being vnited vnto him we may say with the Apostle that we can doe all things through Christ which strengtheneth vs. Phil. 4. 13. And this is that which the same Apostle teacheth vs We are buried saith Rom. 6. 4 5 6. he with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life For if we haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth wee should not serue sinne And therefore if we would bee new creatures let vs put on Iesus Christ and labour to be vnited vnto him by his holy Spirit and a Rom. 13. 14. liuely faith for in him alone we are elected vnto holinesse in him onely we are created vnto good workes which God hath before ordained that we should Eph. 1. 4. 2. 10 walke in them §. Sect. 7 That onely those can leade a godly life who are in the couenant of grace The third thing required is that we be in the couenant of grace made with vs in Iesus Christ whereby God hath assured vs that he will bee our God and that we shall be his people he our gracious Father and we his children whom he will accept in his best beloued For vntill we be in this couenant our persons are not accepted we remaining the slaues of sinne and in the state of death and condemnation and consequently nothing which we can doe seeme it neuer so glorious is pleasing in Gods sight We are till then vnder the law and couenant of workes if not as it was giuen to the Iewes yet as it was ingrauen in our hearts in our creation and Rom. 2. 14 15. consequently vnder the curse which is denounced against all that doe not Gal. 3. 10. continue in all which is written in the booke of the law to doe it namely in that perfection which the law requireth Of which fayling innumerable times we cannot according to this strict rule yeeld obedience nor performe the duties of a godly life But when we are admitted into the couenant of grace made in Iesus Christ then this rigour of the law is remitted and we are tyed onely to the obedience of sonnes which consisteth more in our wills desires and indeuours then in our abilities to performe our dutie in perfection The which obedience as this perfect law of liberty doth require so doth it inable vs to doe that which it requireth For in this couenant the Lord promiseth that he will take away our stony hearts which Ezek. 11. 29. 36. 26. Ioh. 16. 13. will rather breake then bow vnto his will and giue vs hearts of flesh which will incline to all good motions of his Word and holy Spirit And that hee will giue his holy Spirit vnto vs to conduct and rule vs in all our 1. Ioh. 2. 27. wayes and to support strengthen and comfort vs against all the difficulties and discouragements which doe affront and crosse vs in our Christian course That he will write his Law not in Tables of stone but in our Ier. 31. 31 32 33 34. hearts that we may not depart from him And if contrary to our purpose we slip in our way the Lord hath promised that he will not remember our Mal. 3. 17. sinnes to impute them vnto vs but will spare vs as a father spareth his sonne that serueth him Now what can bee a greater incouragement vnto the performance of all the duties of an holy life then to know that wee are accepted of God and that our obedience though imperfect and mingled with much corruption and weakenesse shall in Christ not onely be pardoned but highly regarded and richly rewarded by our louing Father And therefore let vs labour to be in the couenant of grace vnto which nothing on our part is required but a liuely faith in Christ applying all Gods promises made vnto vs in him and that we bring forth the fruits of this faith in vnfained repentance and new obedience §. Sect. 8 That a liuely faith is necessarily required vnto a godly life The fourth thing required in those who are to leade a godly life is a liuely faith whereby we vnderstand not onely a generall faith whereby we know and beleeue that the duties which we performe are agreeable to Gods will and warranted by his Word but a true liuely and iustifying faith whereby we are ingrafted into Iesus Christ and made partakers of all his benefits For we must first by him be made righteous before wee can doe the workes of righteousnesse wee must first become good trees Matth. 7. 18. before we can yeeld good fruits and be liuely branches of the true Vine Iesus Christ which sucke from this roote the sap of grace and holinesse before we can beare the sweete and ripe grapes of new and true obedience which are acceptable to God and well rellishing vnto his taste In which respect the Apostle telleth vs that without faith it is impossible to please God Heb. 11. 6. because whatsoeuer is not of faith is sinne Besides our best righteousnesse is Esa 64. 6. like a polluted cloth stained with our corruptions and mingled with our imperfections and consequently cannot indure the seuere triall of Gods strict iustice nor be accepted of him who being infinite in perfection in himselfe alloweth of nothing that is imperfect vnlesse being vnited vnto Christ we be made partakers of the benefit of his death and obedience and so haue the imperfection of our actions couered with his perfect righteousnesse and their pollution washed cleane away in his most precious blood And therefore if we would leade such a godly life as may be pleasing vnto God we must first labour to be indued with a liuely faith that all our fruits of obedience springing from this roote may bee accepted in and for Christ and be allowed through his righteousnesse and obedience which deserue to bee reiected in respect of their owne pollution and imperfection §.
they are regenerate and hold place in all our actions and indeuours Neither will God in his seruice accept of a heart diuided whereof one part is giuen vnto him and another to the world nor of a double heart one while ayming at his glory and another while at the glory of the world sinister and earthly respects Neither can we after this sort serue God and Mammon nor with an vnsettled resolution which now inclineth to Gods seruice and soone Matth. 6. 24. after to the seruice of Satan for the base wages of sinfull profits and pleasures nor with such a lame indeuour as maketh vs halt betweene gaine and godlinesse Religion and worldlinesse the praises of men and the approbation of God and a good conscience But we ought with such firme resolution goe out of the Sodome of sin that we must not cast a looke backward Luk. 17. 32. as relenting in our purpose and seeming loth to leaue it and so set our hearts and hands to the plow of Gods husbandry that we neuer giue it ouer till we bring foorth plentifull fruits of holinesse that so after we may reape the haruest of heauenly happinesse In regard of the obiect Luk. 9. 62. also they must be intire and haue respect vnto all Gods Commandements desiring Psal 119. 6. resoluing and indeuouring to please God in all things both in flying and forsaking all manner of sinne which he hath forbidden and imbracing and practising whatsoeuer duties he hath inioyned and commanded So that it is not enough if with Herod we serue God in some things and take libertie to serue the deuill the world and our owne lusts in others that wee leaue some sinnes which are lesse pleasant or profitable and retaine others which bring more profit or delight nor that wee imbrace and practise some vertues and Christian duties which are more easie and lesse costly and neglect others which are more chargeable and require greater paines and diligence And when we are commanded by God to slay all the cursed Canaanites and Amalekites of sinfull corruptions wee must not put some only to the sword and keepe others aliue to pay the tribute of pleasure or profit to our carnall lusts neither kil and mortifie the leanest of this cursed cattell which serue vs for little or no vse and let the fattest liue as best seruing to feede our fleshly appetite but wee must deuote them all vnto God as an accursed thing and desire and resolue as much as in vs lyeth not to leaue any one aliue to carry tidings to the deuill of the slaughter of the rest Yea if there be an Agag which is more potent and powerfull in vs then any other we must take our first and chiefe care how that may be subdued and killed or such an Herodias and darling sinne that our flesh more doteth on then any other of our corruptions we must with most care and circumspection yea with most hatred and detestation in respect of our part regenerate put that farthest from vs as most hurting our Christian growth and hindring our proceedings in the wayes of godlinesse According to the exhortation of the Apostle Let Heb. 12. 1. vs lay aside euery weight and the sinne that doth so easily beset vs and let vs runne with patience the race that is set before vs. As on the other side the more difficulty wee finde in any holy duty by reason of that auersenesse which we feele in our corrupt nature vnto it the more vehement must our desires resolutions and indeuours be to imbrace and practise it euen as the trauailer taketh willingly most paines in going vp the hill that lieth in his way homewards and the Water-man imployeth the more strength and indeuour in handling his Oares when as he roweth against wind and tide then when they both fauour and further him §. Sect. 5 That our desires resolutions and indeuours must aime at the meanes as well as the end Thirdly that our desires resolutions and indeuours may bee sincere and acceptable vnto God it is required that we as well ayme in them at the meanes whereby they may bee accomplished as at the end and take all occasions and vse all helpes which may inable vs to Gods seruice and with like diligence auoide all lets and impediments whereby we might be hindered in it as we desire and indeuour to performe the seruice it selfe which God requireth For where he inioyeth any duty there he no lesse requireth the meanes and opportunities which inable vs thereunto and to thinke that we can performe the dutie and neglect these helpes is to imagine that wee can liue long and eate no food or come speedily to our iourneys end and neuer trauaile in the way that leadeth vnto it As therefore it was a vaine wish of Balaam to die the death of the righteous when as he neuer tooke care to leade a righteous life so is it no lesse vaine to desire that we may leade the life of the righteous when wee doe not desire resolue and indeuour to vse the meanes that inable vs to doe it And such are the desires and resolutions of those who out of blinde deuotion indeuour to leade a godly life continuing in their ignorance and neglecting all good meanes whereby they might come to the knowledge of Gods will and so conforme their liues in obedience vnto it who thinking it enough to haue a good meaning doe tyre themselues in their owne superstition and spend all their labour in vaine offering vnto God in stead of his pure seruice which hee hath commanded their owne will-worship and humane inuentions and traditions which he hath so often in his Word forbidden and condemned But quite contrary was the course and carriage of holy Dauid in his desire and resolution to leade a godly life for as he longed and had his heart euen broken with the vehemencie of his desires to keepe Gods Satutes and Lawes so with like earnestnesse hee hungred and thirsted after the meanes which might inable him vnto it which was to come into Gods Courts the visible place of his presence to heare his holy Word read and preached vnto him As the Psal 42. 1 2. Hart saith he panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God And againe O God thou art my God early will I seeke Psal 63. 1 2. thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I haue seene thee in the Sanctuary §. Sect. 6 That they must not be lazie and idle but diligent and painfull Fourthly our desires resolutions and indeuours to leade a godly life must not be lazie and luskish idle and slothfull but exceeding industrious painfull and diligent in the vse of all good meanes whereby wee may attaine vnto it For being
the Sunne and the breath of the winde hath some resemblance to the breath of life §. Sect. 3 That all those deceiue themselues who disioyne faith from a godly life Where by the way wee may perceiue that diuers sorts of men are notably deceiued and coozen themselues of their owne saluation As first carnall gospellers and prophane protestants who bragge of their faith as being strong and certaine and yet liue in all impiety and vnrighteousnesse bringing forth no fruits of their faith in good workes and the duties of a godly life Secondly ciuill worldlings and superstitious Papists who pleasing themselues with their blinde deuotion will-worship humane inuentions and some outward shewes of good workes as fastings penances almesdeeds hospitality and such like doe thinke God also pleased with them and will reward them with heauenly happinesse when as they are destitute of true faith and vtterly ignorant of God and his will making no conscience of the duties of the first Table to performe them in that manner which God hath required but eyther neglect them altogether or else doe them according to their owne meanings wills and humane inuentions and traditions Thirdly such as being touched with some inward guilt of conscience for their sinnes through some affliction or vpon the hearing of some powerfull Sermon doe somewhat grieue for their sinnes and so betake themselues at least in many things to a new course of life The which their sorrow accompanied with this reformation they thinke pleasing to God and sufficient to secure them of their saluation though they bee destitute of the sauing knowledge of God and a liuely faith in Christ and doe these duties not out of loue towards God following their assurance of his loue towards them but out of selfe-loue and seruile feare either of temporall punishments or eternall death and condemnation But let them all know that a liuely faith and a godly life are inseparable companions which neuer goe asunder for as well may we part the heate from the fire the light from the Sunne and make a good tree retaining still its nature barraine of fruit as separate true faith and a godly life one from another And therefore that the strong faith of carnall Protestants is nothing else but fruitlesse security and fond presumption that the deuotion and good workes of ciuill worldlings and ignorant Papists are blind superstition will-worship and glorious sinnes like trees that haue no roots and faire buildings that haue no foundation and that the sudden flood of sorrow raised by some tempest of conscience or storme of affliction and springeth not from the fountaine of faith is but worldly sorrow that causeth death which commonly lasteth but a while and when the causes of it are remooued doth easily giue place to the contrary extreme of worldly reioycing and carnall liberty §. Sect. 4 Of a generall faith Now the faith that is required vnto a godly life as the ground and foundation of it is either generall or speciall The generall faith is a common gift of the Spirit by which we beleeue and giue firme assent to the whole Word of God as true and certaine It is called generall because the obiect of it is generall euen the whole Word of God and euery part of it and but a common gift of the Spirit because it may be in the reprobate as well as in the elect seeing it applyeth not Christ and his benefits for our iustification For by this faith Ahab beleeuing and assenting to the truth of Gods threatnings outwardly humbled himselfe and so adiourned his punishments And the Nineuites beleeuing the truth of Gods Word in the mouth of Ionas repented as they beleeued that is after a generall and legall manner out of feare to bee attached with those heauy iudgements which were threatned and so escaped them Yet this faith is more then a doubtfull opinion seeing it firmely assenteth to the whole truth and is to be preferred before naturall knowledge and persvvasion grounded vpon the euidence of sense and reason seeing it resteth vpon the sole authority of Gods infallible truth and consequently is more firme and vndoubted 2. Pet. 1. 19. because sense and reason may be deceiued but the truth of God can neuer faile Againe though it be not a sanctifying gift of the Spirit yet it is more properly then the other a gift of the sanctifying Spirit and necessary vnto iustifying faith as being a degree leading to it as also vnto a godly life seeing it is required that not onely all wee doe be agreeable to the Scriptures but also that we beleeue and be perswaded that they are agreeable for as the Apostle teacheth vs whatsoeuer is done in doubting whether it please God or no and hath not this warrant of faith to make vs confident it is though materially a good action yet formally no better then sinne in Gods sight Rom. 14. 23. §. Sect. 5 Of iustifying faith what it is and what are the things required vnto it The speciall faith which is the maine ground of a godly life is a true liuely and iustifying faith which is a sanctifying grace infused by Gods holy Spirit whereby wee doe firmely and effectually beleeue and assent vnto the promises of the Gospell especially those which offer Christ and his benefits vnto vs and also them particularly vnto our selues with assurance that they all doe belong vnto vs and so rest wholly vpon them for our iustification and saluation whereby it appeareth that there are foure things required vnto iustifying faith First knowledge of Gods Word especially the gracious promise of Christ and all his benefits to all that will receiue him as their Sauiour and rest vpon him for their saluation For first we must know the promises before we can beleeue them according to that of the Apostle How shall they beleeue in him of whom they Rom. 10. 14 17. haue not heard namely by the preaching of the Gospell for as faith commeth by hearing so this hearing is only of the Word of God Secondly assent to the truth of the Scriptures especially the promises of the Gospell for after that our mindes are inlightened with the knowledge of Gods truth by which is reuealed vnto vs first our sinne and misery and that we cannot by our selues nor the helpe of any creature come out of it to the end that we may be humbled and despaire of our owne strength and secondly the infinite loue of God and his free mercies in Iesus Christ together with the gracious promises of the Gospell made in him whereby is offered vnto vs mercy reconciliation the forgiuenesse of our sinnes and the saluation of our soules to all that beleeue and will receiue them by the hand of faith bringing foorth the fruits thereof in hearty repentance and new obedience then doth Gods holy Spirit by his secret operation make the Ministery of the Word effectuall to worke in vs a firme assent to this truth of God respecting our saluation not
speaking peace and offering vnto vs reconciliation grace and saluation in Iesus Christ assuring vs vpon the condition of a liuely faith bringing forth the fruits thereof in vnfained repentance that all Gods gracious promises respecting this life and the life to come doe belong vnto vs. In which regard it is called glad tidings which cause euen the very feete of those that bring them Rom. 10. 15. Iohn 14. 27. to seeme beautifull vnto vs and the Gospell of peace which Christ himselfe first preached Peace I leaue with you my peace I giue vnto you not as the Ephes 2. 17. Luke 10. 5. 2. Cor. 5. 20. world giueth giue I vnto you Let not your heart be troubled neyther let it be afraide And when he had reconciled vs vnto God by his Crosse and slaine enmity thereby he came also and preached this peace vnto vs And afterwards sent his Disciples as his Heralds to proclaime it to all who by faith receiued it yea as his Ambassadours to beseech vs in his stead to be reconciled vnto God By which meanes when the peace of a good conscience is begunne in vs it is thereby more and more confirmed and increased as also by the vse of the Sacraments which being as seales annexed to the couenant of grace doe confirme our faith in God promises and so worke peace and ioy in our consciences out of this assurance that Christ and all his benefits are ours and that wee in him are reconciled vnto God §. Sect. 4 That a good conscience springeth from a liuely faith For neither the Gospell nor the Sacraments no nor yet Christ himselfe will bring vnto vs this peace of conscience vnlesse wee receiue and Heb. 5. 2. apply them by the hand of faith as the best salue will not heale vnlesse it be applied to the wound nor meate nourish vs vnlesse it be receiued into the stomake nor the purest water purge vs from our filth vnlesse we be washed in it But when this precious balsam is applied to our wounded consciences and when by the hand of faith they are washed in the Lauer of his precious blood then they are healed of the sores of sinne and being rified from the guilt punishment and power of it do speake peace vnto vs and are the messengers of such ioyfull tydings as cannot be damped with any worldly tribulation According to that of the Apostle Being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we Rom. 5. 1 2 3. haue accesse by faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely so but we glory in tribulation also c. Whereof it is that in the Scriptures faith and a good conscience are as the 1. Tim. 1. 19. cause and effect ioyned together so that one of them cannot miscarry in the storme of tentations but we shall make shipwracke of them both and together with our faith lose both our peace with God and our peace of conscience Wheras our assurance of faith will embolden vs to drawneere to the Throne of Gods grace with a true heart hauing our hearts sprinkled Heb. 10. 22. from an euill conscience and our soules washed with pure water But yet we must take heede that we doe not attribute that to the instrument which is peculiar to the principall cause nor imagine that faith by any vertue that is in it selfe doth purifie our consciences or worke peace in them For this it can no more doe then the hand it selfe can cure a sore by touching it or nourish the body and keepe it warme without food or clothes though it be the instrument to apply and put them on but it is onely our good Ionas which being cast into the raging Sea of our troubled consciences maketh them cleane and still it is the wood of his Crosse alone that is the vertue of his death and passion which being cast into these waters embitterd with the guilt of sinne that can make them to yeeld vnto vs the sweete and pleasant waters of ioy and consolation Although he will doe no more good to pacifie the stormes and sweeten the bitter torments of a raging conscience if he be not applied by a liuely faith then Ionas in the ship or the branches still growing vpon the tree and not at all cast into the tempestuous Sea and bitter waters CAP. XIIII Of the actions and effects of a good Conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings §. Sect. 1 That a good conscience speaketh goodnesse and peace only ANd so much of the causes of a good conscience both principall and instrumentall The next point to be considered is the actions and effects of it which are to speake peace and to testifie vnto vs truly and according to the Scriptures good and comfortable things as a Iudge acquitting and absoluing vs as an aduocate pleading for vs as a witnesse excusing and giuing euidence on our side and as a sure and faithfull friend admonishing vs that we may not fall or rebuking vs being falne that we may rise againe by vnfained repentance Where we are to consider what the conscience witnesseth and secondly the rule according to which it giueth testimonie The things which the good conscience speaketh and witnesseth are goodnesse and peace only neither is it the action of a good conscience properly to accuse and terrifie vs for sinne but to speake peace vnto vs and to iustifie vs as righteous not in our owne naturall righteousnes but in the righteousnesse of Christ applied by fayth which is most pure and perfect and in our sanctification and inherent righteousnes wrought in vs by the renewing of the holy Ghost which is but begun spotted and imperfect in this life but yet is growing towards purity and perfection and in the meane while hath the imperfections couered with Christs perfect righteousnesse and the spots and staynes of it washed away in his blood So that the good conscience is the peaceable conscience onely which witnesseth good things vnto vs as most neerly resembling the conscience of Adam in the first Creation whilst he remained in the state of innocency which onely iustified him and his actions and thereby comforted and strengthened him in Gods seruice and neuer accused or terrified him before his fall because he was pure and free from all taynt of sinne vnto which purity of Creation lost by transgression the holy Ghost reneweth the conscience by degrees vnto the highest whereof it attaineth when casting to accuse and terrify vs it iustifieth and excuseth vs before Gods Tribunall being then most good and perfect when as it is most quiet and peaceable so as we can say with Paul I haue liued in all good Acts 23 1. conscience before God vntill this day namely from the time of my first effectuall calling and conuersion §. Sect. 2 That a good conscience
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee
perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
his owne good the preseruation of his life the welfare and health of his body the chastity of himselfe and his wife the prosperity of his estate and his owne credit and good name so ought we vvith like loue to seeke by all meanes the good and preseruation of our neighbours in euery of these and all other respects The speciall and spirituall loue vvhereby a man loueth himselfe causeth him chiefly to seeke the inriching of his soule vvith all sanctifying grace and to further by all meanes his euerlasting saluation and vvith such loue also vve must loue our neighbours doing them all the good vve can both in respect of their bodies and states but principally in seeking their spirituall good and the eternall saluation of their bodies and soules §. Sect. 10 That we must loue our neighbors as Christ hath loued vs. But because our loue of our selues by reason of our naturall corruption is whilst we continue in this life weake and imperfect and therfore no fit rule for our loue towards our neighbours to be squared by therefore our Sauiour hath propounded vnto vs a much more perfect patterne for our imitation euen that most admirable and diuine loue wherewith hee hath loued vs This is my Commandement that ye loue one another as I haue loued Ioh. 15. 12. you As therefore Christ hath loued vs first before we loued him or any waies deserued his loue and hereby moued vs to loue him againe so 1. Ioh. 4. 19. ought wee to preuent one another with our loue and thereby prouoke them to returne vnto vs the like dutie Secondly as Christ loued all his Rom. 5. 8. elect freely without any respect of merit yea when we were strangers sinners and enemies not because of any goodnesse in vs but that by his Loue he might bring vs to good so ought our loue to be free and not mercinary so farre foorth as it may redound to our owne profit but we must loue strangers that thereby we may make them our familiar acquaintance Our enemies that we may make them our friends and euen those that are now euill and sinners that we may bring them to grace and goodnesse Thirdly as Christ loued all the elect without respect of persons both old and young rich and poore base and noble wise and simple so ought we to loue all sorts and conditions of men in whom we finde already or may hope to finde heereafter the signes and markes of Gods election Fourthly as Christ loued vs perfectly in respect of the manner with a sincere and ardent loue and not in tongue and profession onely but in deed and truth so as no waters of affliction nor death it selfe could Cant. 8 6. drowne or dampe so ought we striue to loue one another and to be ready according to his example when iust occasion is offered to seale and approoue 1. Iohn 3. 16. our loue towards them euen with the shedding of our blood Fifthly as Christ loued vs who were in him elected of his Father in a speciall and peculiar manner aboue all others and out of this loue hath giuen himselfe for vs according to that of the Apostle Who hath loued me Gal. 2. 20. and giuen himselfe for mee so ought we to loue all with a generall and common loue but Gods elect with a peculiar and speciall loue aboue the rest and be ready as the Apostle speaketh to doe good vnto all but especially Gal. 6. 10. vnto those who are of the household of faith Lastly as Christ loueth vs with a constant loue and to the end and will not reiect vs for our frailties and infirmities because in his loue he respecteth not his owne profit but our saluation So ought our loue to be constant towards our neighbours and not to languish and faint vpon slight occasions respecting herein not our owne profit but their benefit and aboue all the euerlasting saluation of their bodies and soules CAP. X. Of the reasons which may moue vs to imbrace charity §. Sect. 1 Of the excellency of charity ANd thus haue I shewed what is that charity both towards our selues and our neighbours which is required in the second Table In the next place I will set downe some reasons which may moue vs to imbrace it all which will reduce vnto these their heads the excellency vtility and necessity of it The excellency of this charity herein appeareth in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Mat. 22. 39. Table so that if we haue charity we haue all morall vertues if that bee wanting we are destitute of them all Yea the Apostles not without the direction of his holy Spirit doe seeme to goe further making this charity the epitome and summe of the whole Law He that loueth another saith Rom. 13. 8. Paul hath fulfilled the Law If ye fulfill the royall Law saith Iames according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well Where either by a Synecdoche of the whole for the part we are as some doe to vnderstand the second Table onely or because true obedience to it doth necessarily inferre our obedience to the first in that it is an inseparable fruit and vndoubted signe of it it may not vnfitly comprehend our totall obedience to the whole Law Secondly in that the Apostle preferreth 1. Cor. 12. 31. 13. 13. it before those chiefe and fundamentall vertues Faith and Hope and that both because if we consider them meerely in themselues it is of a more excellent nature and also in respect of the extent both of latitude and time for whereas they respect our selues only and our owne saluation this extendeth to the good and saluation of many others and whereas they continue onely for this life charity attaineth to its greatest perfection in the life to come and shall euer remaine as a principall part of our euerlasting ioyes And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties Aboue all things saith he haue feruent 1. Pet. 4. 8. charity among your selues for charity shall couer the multitude of sinnes Finally the Apostle sheweth the excellencie of charity whereas hee exhorteth vs aboue all things to put on Charity as being the bond of perfectnesse or the most perfect bond seeing wee are thereby vnited vnto Christ our Col. 3. 14. Head and as fellow-members one with another For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith yet this bond of vnion is perfected and made more firme and strong by this grace of charity which transforming and changing vs into the very nature of the things beloued doth cause vs to become one with them and so inseparably vnited that nothing in the world no not death Cant. 8. 6. it selfe is of sufficient force to pull vs asunder §. Sect. 2 Of the profit of charity in
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
Lord keepe the City the watchman waketh but in vaine It is in vaine for vs to rise earely to sit vp late and to eate the bread of sorrowes not affording our selues a good meales meate out of our earnest desire to become rich For if wee neglect Gods seruice the Lord will blow vpon our labours and then though we sow much we shall bring in little wee shall Hag. 1. 6 9. eate but not haue enough we shall drinke but not be satisfied clothe our selues and not bee warme and earning wages for our worke we shall not bee the richer but put it all into a bag with holes Or if our labours prosper for the increasing of worldly wealth yet Gods blessing being wanting it shall doe vs more hurt then good bringing with it no sound comfort and contentment but carking care feare and griefe whereas the blessing of the Lord maketh rich and hee addeth no sorrow with it as the Wiseman speaketh Pro. 10. 22. And if we thus performe the duties of our callings in loue towards God and in obedience to his commandement and desire by prayer his blessing vpon our labours and yeeld him praise when he hath vouchsafed to giue it then shall we therein doe seruice vnto God though our condition and the workes of our vocation be neuer so meane and base as well as in hearing the Word or receiuing the Sacrament or in performing the most excellent duty which he hath commanded seeing though they differ in the matter yet not in respect of our minde and manner of doing them And so we may be assured not only that the Lord will prosper vs in them and giue them such good successe in this world as shall be most fitting for his glory and our spirituall good but also will richly reward them among other duties of his seruice with euerlasting ioy and happinesse in the life to come The which argument the Apostle vseth to perswade seruants to walke faithfully in their calling obeying their masters according to Col. 3. 23 24. the flesh and herein performing their duty with all cheerefulnesse and singlenesse of heart as vnto the Lord and not vnto men knowing that of the Lord they should receiue the reward of the inheritance because in seruing their masters they serued him §. Sect. 8 Of the vertues which must accompany vs in the duties of our callings The next thing to be considered is the vertues which ought to accompany vs in the right and religious performance of the duties of our callings For howsoeuer all vertues and graces are necessary vnto the person that must thus walke acceptably before God and scarce any can bee wanting to the well-performing of any good action yet there are some which more specially and properly belong to these duties of our callings and doe so immediately concerne them that they can in no good sort bee done of vs vnlesse in some measure we be qualified with them As first knowledge and iudgement whereby we must be inabled to discerne betweene good and euill right and wrong which must be our light to guide vs in all our wayes and our loade-starre to direct vs in all our courses which if it bee wanting we shall walke in darkenesse and be apt to fall into many errours Secondly affiance in God whereby we cast our selues vpon his promises and prouidence in the vse of lawfull meanes the which the Psalmist requireth of vs Commit thy way saith he vnto the Lord trust also in him and Psal 37. 5. he shall bring it to passe The which we may more easily doe if wee rightly consider our Sauiours argument which he vseth to the same purpose for if the Lord take care to feede the fowles of the aire which take no care for themselues and clotheth the lillies of the field which neither toyle nor spin how much more will hee prouide for vs all things necessary who rest vpon him in the vse of all lawfull courses and take moderate care and Mat. 6. 25 28. conuenient paines to serue his prouidence which affiance if it bee wanting we shall be subiect to innumerable discouragements macerate our selues with carking care and rush vpon all occasions into the vse of vnlawfull meanes when lawfull are wanting thereby shifting for our selues because we haue no assurance that God will prouide for vs. Thirdly wee must be accompanied with a good conscience both towards God and towards men and willing with the Apostle to liue honestly wee must with Act. 24. 16. him keep it in all things For hauing alwayes in our company this Monitour Heb. 13. 18. and Iudge it will notably preserue vs from all secret sinnes and craftie conueyances whereby we are naturally apt to wrong our neighbours that we may benefit our selues from all halting dissembling and double dealing when as it may be so cunningly and closely carried that respect of our credit worldly shame nor legall punishment are no sufficient bonds to restraine vs from them and from sloth and vnfaithfulnesse in performing our duties when no eye of man can take notice of it Fourthly we must haue contentation for our companion whereby we are in all things contented with Gods good pleasure and thinke that estate and condition best for vs in which he hath placed vs giuing indifferent welcome to prosperity or aduersity pouerty or riches gaine or losse because they are messengers alike of his sending and though some more then others doe in rougher tearmes deliuer his message yet when we doe entertaine them aright they all assure vs of his loue as being meanes to further our saluation And of this we haue an example in the Apostle Paul Who had learned Phil. 4. 12. both how to be abased and how to abound to be full and to be hungry to exceede and suffer want Vnto which if we attaine then shall we not be discontented with the basenesse of our callings nor enuie others their greater preferments their lesse labours and more gaines we shall not bee set vpon the racke of ambition aspiring daily after higher dignity seeing the place in which we are being of Gods appointing is most fitting for vs. Neither can any calling be thought too base for vs wherin acceptable seruice may be offered vnto God yea wherein he ioyneth with vs as our helper and assistant and rewards the paines which we take in them with no lesse wages then an heauenly inheritance We shall be preserued from that deadly dropsie of vnsatiable auarice for our conuersation may bee without Heb. 13. 5. 1. Tim. 6. 6. couetousnesse if we come to thinke godlinesse the greatest gaine and can bee content with such things as we haue And consequently we shall walke honestly in our callings when being contented with our estate and condition we will vse no indirect and vnlawfull meanes nor fraudulent violent or vniust courses to inrich our selues with other mens goods And goe on in our duty with much comfort and inward peace when
28. working with their hands the thing that is good that they may haue to giue to him that needeth Finally if fearing God wee walke painefully in our callings wee shall not onely inioy the fruit of our labours but also bee blessed in this fruition according to that of the Psalmist Blessed Psal 128. 1. is euery one that feareth the Lord and walketh in his wayes for thou shalt eate the labour of thy hands happy shalt thou bee and it shall bee well with thee And if God seeth it fit that he should misse of this earthly happinesse he will aboundantly recompence it with euerlasting blessednesse in the life to come §. Sect. 4 That the Lord abhorreth idlenesse and negligence and seuerely punisheth it Contrariwise the Lord abhorreth idlenesse and negligence in our callings esteeming them that are slothfull more brutish and without vnderstanding then the dumbe brute creatures and therfore sendeth them to their Schoole to be instructed by them a Pro. 6. 6. Go to the Ant thou sluggard consider her wayes and be wise And therefore it is condemned in the b Pro. 26. 13 14 15. Scriptures c Matth. 20. 6. reprooued in the Parable Why stand ye here idle Forbidden in all our affaires d Rom. 12. 11. Be not slothfull in businesse Matched and rancked with wasting our owne goods and stealing from other men for he that is slothfull in his worke is the brother of him that is a great waster and the Apostle implyeth e Pro. 18 9. by that Antithesis Let him that stole steale no more but let him labour with his Eph. 4. 28. hands that an idle person is no better then a thiefe For he robbeth the poore of their right who depriueth them by his sloth of that reliefe which he might yeeld vnto them out of his honest labour And finally to be wicked and slothfull are words of like signification and fit to describe a person desperately naught and designed to destruction Whereof it is that our Sauiour ioyneth them together in the Parable of the talents Thou Matth. 25. 26. wicked and slothfull seruant c. But how much God hateth idlenesse and negligence in the duties of our callings it will better appeare if wee consider the manifold euils which hee causeth to accompany and attend vpon it §. Sect. 5 That idlenesse is the cause of innumerable sinnes The which are of two sorts both the euils of sinne and the euils of punishment of both which it is the cause producing the one and by due desert drawing vpon vs the other For the first idlenesse is a mother sinne and as we vsually say the roote of all euill for when the deuill findeth vs not imployed in Gods seruice he entertaineth vs into his and setting before vs the obiects and baites of worldly vanities he offereth to giue them vnto vs as the wages of iniquity if we will serue him in those sinfull lusts and workes of darkenesse wherein he will vse vs. When hee seeth vs like grounds vntilled and vnmanured and therefore vnfit to receiue the seeds of Gods graces he soweth in vs the weedes of all vice and sinne besides all those which grow vp in our hearts naturally and of their owne accord being grounds which in themselues are too too fertile to breed and bring foorth all fruits of impiety More especially idlenesse and neglect of our callings is a notable cause of heresies sects and schismes For when men want imployment in their owne affaires they grow curious and inquisitiue after other matters propound many vaine questions and needlesse doubts tending more to contention then the vse of edifying which when they haue resolued according to their owne humour and phantasie they goe hauing nothing else to doe from house to house to possesse others with their conceits and when they haue priuately trained vp many in their opinions at last they make a generall muster and become heads and captaines of that faction which themselues haue raised disturbing the peace of the Church by renting themselues from it and making warre against the truth as the miserable experience of these times doth too euidently shew Neither doth it alone make men busie and curious in matters of Religion but also in ciuill affaires for when men grow negligent in their owne businesse they haue leasure to intermeddle with other mens and hauing nothing to doe at home they range abroad carrying tales from house to house and sowing the seeds of discord and dissension among neighbours Of such idle busie bodies the Apostle complained in his time who walked 2. Thes 3. 11 12. disorderly and worked not at all but busied themselues in other mens matters and disquieted all whom they came among And such were those yong idle widdowes who wandred about from house to house and by being 1. Tim. 5. 12 13. idle became tattlers also and busie-bodies speaking things which they ought not And as it is a cause of schisme in the Church and dissension in families so also of sedition and rebellion in the Common-wealth whilest it maketh men inquisitiue after newes and to pry curiously into matters of state busie in censuring those that are in authority and so filling both their owne and other mens minds with discontents they become seditious and vpon all occasions ready to rise and rebell for want of other imployment and the rather that by fishing in troubled waters they may supply those wants and necessities which negligence in their callings hath brought vpon them therefore betaking themselues to Armes because pouerty Pro. 6. 11. and want like an armed man hath first assaulted them And this was the reason why Pharaoh fearing that the Israelites would rise and withdraw their neckes from vnder the yron yoke of his tyrannicall gouernement probably though falsly coniectured that want of worke was the cause out of that generall maxime and principle in policie that idlenesse maketh men seditious and rebellious whereas imployment in their callings so taketh vp their mindes that they haue no leasure to thinke of things impertinent to their priuate estate and affaires It is the cause also of couetousnesse and all the euils that doe spring from it as wrong and oppression in the mighty fraud and deceitfull dealing in the weake yea euen of theft robbery and piracie for when men through idlenesse and negligence in their callings become poore and haue nothing of their owne they greedily desire other mens goods to supply their wants and Pro. 28. 19. vse all vnlawfull meanes whereby they may compasse them Which caused the wise Agur to pray against penury want of necessaries lest being poore Pro. 30. 8 9. he should steale and so take the name of his God in vaine And this made the Apostle inhibiting stealing to inioyne labour as being the best meanes to Eph. 4. 28. keepe men from this sinne It is the cause likewise of gluttony and drunkennesse if want keepe not from this
Cor. 5. 10. Math. 12. 36. will take an account of vs for euery idle word which wee esteeme as winde and therefore much more will call vnto a reckoning our precious time spent in idlenesse and vanitie and will make vs exceede in euerlasting punishments as wee haue in this life exceeded in momentanie pleasures Apoc. 18. 7. Luk. 6. 25. §. Sect. 3 That they must be so vsed as that they may refresh the body not pamper the flesh The third caution to be obserued in our recreations is that wee vse them so as they may refresh the body but not pamper the flesh and Gal. 5. 17. Rom. 8. 12 13. 1. Pet. 2. 11. Gal. 5. 13. that wee so indeuour by them to cheare our friend as that wee doe not strengthen our enemie For the flesh lusteth against the spirit and the spirit against the flesh and therefore wee must not vse such recreations or after such a manner as may feede and fat it with carnall delight neither are wee debters vnto it to liue after it seeing this life bringeth death but rather as the Apostle exhorteth let vs abstaine from fleshly lusts because they fight against our soules and so vse this gracious liberty which God hath giuen vs that the spirituall part may take occasion of doing good duties and not the flesh of plunging vs into sinne §. Sect. 4 That in our recreations we must auoid giuing of offence The fourth caution is that in all our recreations wee doe not giue any scandall and offence neither vsing such before our weake brethren 1. Thes 5. 22. though lawfull in themselues whereat they sticke or stumble with some scruple of conscience nor yet carrying our selues offensiuely in such as they approue either by spending vnseasonably our time in them or too much of that which is in moderation allowable or with any lightnesse and vanity or by giuing our selues ouer to some vnruly passion Yea as much as in vs lieth wee must abstaine not onely from these faults themselues but also from the least shevv and appearance of them and not onely take care to doe those things which are true and iust pure and louely Phil. 4 8. Pro. 22. 1. Eccl. 7. 1. but also which are of good report not onely taking care to be vertuous but also to bee so esteemed and haue the reputation and praise all pride and vaineglory being auoided which as the shaddow the body doth attend and waite vpon it And seeing recreations are things indifferent we are rather vtterly to forbeare them then to giue vnto our brethren any iust cause of offence because the greatest danger that can heereof come vnto vs is but the hazard of our health whereas by offending them wee may indanger the losse of their precious soules for which Christ hath shed his blood In which regard if the Apostle was so charitable that he would Rom. 14. 15 21. refraine from his lawfull foode rather then offend his weake brother then how small is our charity if we will not forbeare for this cause or at least in offensiuely vse our sports and recreations §. Sect. 5 That all due circumstances must be obserued in our recreations and what they are The fifth caution is that we obserue in our recreations all due circumstances As first that it be decent and beseeming our person place and calling neither is it fit that age and youth Magistrates and common people should vse the same recreations lest for the gaining of a little vaine sport they lose their grauity and with it their authority and that reuerence which is due vnto them from their inferiours in respect of their age and gouernment Secondly that it be apt and fit for our callings and to refresh and make vs more able for the well-performing of the duties belonging to them For that recreation is best which commeth neerest to the end for which we vse it and best fitteth vs to attaine vnto it as rest of the body and exercise of the minde for those that are wearied with corporall labours and bodily exercise for them whose callings doe wholly stand in the study of the minde Or at least some easie exercise after the greater labour of the body or some slight and pleasant imployment of the minde after that it is wearied with more serious and earnest studies In which regard I haue always thought the play at Chests most vnfit for Students and Schollers because it as much occupieth and wearieth their intellectuall faculties as their other studies and on the other side violent exercises vnmeete recreations for those vvho ordinarily spend their strength in painefull labours of the body because both these faile of their proper end which is to refresh the body and minde but contrariwise doe more weary and tyre them and so make them vnfit for the duties of their callings And although as I confesse there is some recreation and delight in change and variety of imployment both of body and minde yet it tendeth not greatly to the refreshing of either but rather deludeth men with a false shew and remedieth not the euill but onely depriueth them of the sense of it whilst their pleasure lasts and causeth them to spend and consume themselues with more delight Thirdly in respect of the circumstance of time there is required that our recreations be seasonable according to the saying of the wise Salomon To euery thing there is a season Eccl. 3. 1 4. and a time to euery purpose vnder heauen a time to weepe and a time to laugh a time to mourne and a time to dance In which regard there is required that first our recreations doe not goe before but succeed the labours of our callings vnlesse in case we may thereby be the better inabled for the performance of them as when they shake off dulnesse and drowsinesse and make vs more actiue and cheerefull for imployment which rarely happeneth in the labours of the body but sometime falleth out in the studies of the minde as we see in the example of Elisha who by musicke 2. King 3. 15. was better fitted for prophecie whilest it made him more apt to receiue diuine reuelations For wearinesse is a kinde of disease and recreation is of the nature of a medicine and therefore as it is preposterous that the cure should precede and goe before the malady or the medicine the sickenesse vnlesse it be such as is fit to preuent it so that wee should refresh our selues with recreation before labour hath caused wearinesse for this were to apply the salue to a sound place which doth no good but if it hath any great strength and attractiue vertue will rather cause it to pimple and draw off the skin And therefore as Salomon saith of the vse of wine Giue strong drinke vnto him that is ready to perish and wine vnto those Pro. 31. 6 7. that are of heauy hearts that he may forget his pouerty and remember his misery no more so
words and conferences or our workes and actions In all our conferences with our brethren wee are to obserue two things First that our speech bee gracious Secondly that it be wise and prudent Both which are required by the Apostle Let your speech saith he be alwayes with grace seasoned with salt that Col. 4. 6. is wisely fitted to the time persons occasions and other circumstances and vttered prudently in due season Our speech is gracious when it sauoureth of grace and goodnesse and appeareth to proceed from the Spirit of God dwelling in vs as though he vsed our tongues to deliuer by them that which hee suggesteth and inspireth into vs whereby it becommeth gracious and acceptable in the eares of God and all good men And vnto this there is required that it be not onely gracious in it selfe but also to all that heare vs. In it selfe it is gracious when as it is either holy and about spirituall and heauenly things points of diuinity and religious matters our saluation it selfe or the meanes whereby we may attaine vnto it Gods mercies and blessings multiplied vpon vs or his iudgements and chastizements inflicted for sinne and such like or else when as it is honest and ciuill about the things of this life appertaining to our temporall profit or our comfort and delight Our speech is gracious to the hearers when as it tendeth to their profit either in respect of their soules or bodies and states It is profitable for their soules when as it is referred to edification and to the inriching of them with spirituall grace and the strengthening and inabling them vnto all Christian and holy duties Vnto which kinde of speech the Apostle exhorteth Let saith he no corrupt communication Eph. 4. 29. proceed out of your mouth but that which is good for the vse of edifying that it may minister grace vnto the hearers And againe Comfort your selues together and edifie one another The which dutie is diuersly performed first by instructing those which are ignorant in the knowledge of God and his truth that so seeing the way of life and saluation they may walke in it In which those especially faile who like rich misers barrell and hoord vp the treasures of knowledge in their owne braines but enuying their brethren Dan. 12. 3. the vse of it will neuer communicate it in their conferences nor let any be the wiser by their speeches that come into their company Secondly by informing erroneous iudgements and reducing them out of their errours into the way of truth The which the Apostle Iames commendeth vnto vs as an excellent worke Brethren saith he if any of you doe erre from the truth and one conuert him let him know that he who conuerteth a sinner from Iam. 5. 19 20. the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Thirdly by giuing good counsell vnto those that want it and prudent aduice how they shall carry themselues in all their courses so as they may in all particular actions please God and preserue the peace of a good conscience Fourthly by exhorting and pricking those forward whom we see sluggish and negligent and to slacken their pace in the wayes of godlinesse according to that of the Apostle Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulnesse of sinne Heb. 3. 13. Fifthly by comforting those that want consolation in respect of their afflictions temporall or spirituall inflicted vpon their body mind or state So the Apostle exhorteth vs to comfort the feeble-minded and to support the weake And againe Comfort your selues together and edifie one another And 1. Thes 5. 14 11. the Prophet Esay likewise Strengthen yee the weake hands and confirme the Esa 35. 3. Heb. 12. 12. feeble knees The which duty was performed by holy Iob as Eliphaz testifieth of him Thou hast instructed many and thou hast strengthened the weake hands Thy words haue vpholden him that was falling and thou hast strengthened Iob 4. 4 5. the feeble knees And is highly commended by the Prophet as a speciall Esa 50. 4. gift of God The Lord saith he hath giuen mee the tongue of the learned that I should know how to speake a word in season to him that is weary §. Sect. 2 Of Christian admonition and what is required to the right performing of this duty Sixthly by admonishing those who are ready to fall that wee may vphold them and such as are already falne through ignorance frailty and infirmity that wee may raise them vp againe And this the Apostle requireth Brethren saith he if any man be ouertaken in a fault ye which are spirituall restore such an one in the spirit of meekenesse considering thy selfe lest thou also be tempted Vnto which dutie that it may be well performed diuers things are required First wisedome and knowledge in him that admonisheth So the Apostle saith of the Romanes that they were filled with Rom. 15. 14. all knowledge and able to admonish one another And first we must know that the thing whereof we admonish our brother be a sinne and not either lawfull or indifferent and rightly vsed of him In which the Israelites failed when they sent to admonish the Reubenites about building the Altar Ios 22. 16. and Eli in admonishing Anna to put away her drunkennesse Secondly 1. Sam. 1. 14. we must know that being a sinne it is indeed committed by our brother either vpon that sure notice which our selues haue taken or by the credible testimony of others who are men of credit and not when wee haue a 1. Sam. 2. 22. blinde iealousie or vngrounded suspition nor when we haue heard it from busie-bodies and talebearers who will not stand vnto any thing they say vnlesse out of loue and tendernesse of his credit wee speake of it to this end chiefly that he may the better cleare himselfe of these false imputations or that we may take occasion to admonish him if we finde them true Thirdly we must haue knowledge and wisedome to doe it after a right manner with obseruation of all due cautions and circumstances As first we must make choyce of a seasonable time not when our brethren are at their feasts and desirous to be cheerefull and merry not when they are cast downe with afflictions the which themselues sufficiently admonish vnlesse we see that they make no vse of them nor are brought by them to a sight of their sinnes but rather in their prosperity when as they thriue in their euill courses Not in the company of others if the fault be secret and not open and scandalous in which case also Christian wisedome will finde priuate admonition best for many persons who out of their greatnesse and naturall pride will burst out into rage and impatiencie when as in company we take notice of their faults Especially we must take heed that we doe not
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law For there is a chaine of vertues and vices whereby they are so fast and inseparably linked together that he who imbraceth and practiseth any one vertue and Christian duty out of his loue and obedience to God imbraceth and performeth all the rest hee that willingly liueth in the neglect of any one duty or maketh no conscience of committing any knowne sinne neglecteth all and is prepared to commit any wickednesse In which regard it may truly bee said that the vnregenerate man breaketh all Gods Commandements euen those which hee seemeth to keepe and that the sound Christian obserueth all euen those which he seemeth to breake For howsoeuer the one doth not actually transgresse euery Commandement yet there is in him an habit of sinne and a naturall disposition and readinesse to breake all when opportunity serueth and when hee is tempted thereunto with the alluring baits of worldly vanities And though the other doe not actually keepe the whole Law but faileth in many particulars yet there is in him an habit of holinesse and righteousnesse and a disposition and desire resolution and indeuour to obserue all for with the Apostle they consent vnto the whole Rom. 7. Law that it is holy and good and being in their hearts delighted in it they striue to keepe one Commandement as well as another and when they faile of their purpose doe heartily bewaile their imperfections It is true that a wicked man may not onely forsake many sinnes but may also in some sort loath and detest them but this is not out of his loue towards God or because he hateth or forbiddeth them but caused by some common restraining grace or done out of some corrupt passion and disposition not because he hateth sinne but because some contrary vice being predominant in him doth draw him vnto another extreme And thus the couetous man hateth prodigality and the prodigall couetousnesse the presumptuous man melancholike despaire and the despairing sinner bold presumption the coward bloody quarrell and the desperate backster Plerique metu peccare cessant non innocentia profectò tales timidi non innocentes dicendi sunt Seneca cowardize Yea thus may a man outwardly shun all sinnes which make him liable to legall penalties out of selfe-loue that hee may gaine rewards or escape punishments not out of loue to vertue and innocency but feare of running into danger §. Sect. 5 That without totall obedience we cannot attaine to heauenly happinesse Finally vnlesse we performe totall obedience in the desire purpose and indeuour of our heart vnto the whole Law of God wee can neither attaine vnto heauenly happinesse nor escape hellish death and condemnation though we imbrace and practise many vertues and duties and flee from many vices and sinnes For as a Mill-stone will keepe vs from mounting aloft as well as a Mountaine and the one as well as the other would cause vs to sinke into the bottome of the Sea if it were fastened vnto vs so if any one sinne haue taken such fast hold of our hearts that we will by no meanes be moued to leaue it the waight thereof will bee sufficient to keepe vs from ascending vnto heauenly happinesse and to drench and drowne vs in the sea of perdition So the Apostle saith that he that liueth not in all or many sinnes but in any one shall neuer enter into the Kingdome of heauen Neither fornicators nor idolaters nor adulterers nor effeminate c. shall inherit the Kingdome of God And the Apostle Iohn saith that 1. Cor. 6. 9 10. Apoc. 22. 15. euery sort of sinners as sorcerers and whoremongers and murtherers and idolaters and lyers shall be excluded from this place of blessednesse So that as for the losse of corporall life it is not necessary that the body should be wounded in euery place but a mortall wound in any of the vitall parts is sufficient to let in death and giue it seisure of the whole man so is it in this case And as particular sinnes depriue vs of happinesse so they plunge vs into death and destruction as appeareth by that distinct enumeration which the Prophet maketh of particulars If saith hee hee Ezek. 18. 10 13. beget a sonne that is a robber a shedder of blood and doth the like to any of these things and that neglecteth any of the duties there mentioned hee shall not liue but surely dye And the Apostle Iohn saith that sinners of euery kind shall Apoc. 21. 8. haue their portion in the Lake which burneth with fire and brimstone which is the second death Now if any will say that if for any one duty wilfully neglected or sinne committed they shall lose the ioyes of heauen and be cast into hell torments then it were as good to bee outragiously wicked and to liue in all manner of sinne let one of the Ancients make answere to such an obiection This saith he is the speech of an vngratefull and reprobate Ingrati serui est his sermo c. Chrysost in Eph. cap. 2. serm 4. seruant yet let not such an one let the reines loose to all impiety for his owne profit For though all impenitent sinners are excluded out of heauen and throwne into hell yet all in hell doe not suffer equall torments but some greater and some lesse according to the quality and number of their sinnes CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall §. Sect. 1 That all duties should spring from the loue of God AND these are the properties which respect the duties themselues The properties which concerne the manner of doing them are diuers and respect either the causes that mooue vs to performe them or our disposition in doing them The causes are either efficient or finall The efficient cause mouing vs to performe all the duties of a godly life ought to be the loue of God which is the fountaine of true obedience and should bee so powerfull in vs that we should thereby be moued to serue like children our heauenly Father though there were no reward promised to our seruice which is the motiue that induceth mercenaries and seruants rather then children to doe their duty For howsoeuer we may in our obedience haue an eye with Moses to the recompence of reward yet the chiefe argument Heb. 11. 25. that preuaileth with vs ought to be not the loue of our selues and out of it the desire of our owne saluation but the loue of God who is the chiefe Goodnesse whose glory is much to bee preferred before our owne good Neither is it enough that the loue of God accompany our actions and that they be done in and with it as running together as it were in the same streame but also that it be the fountaine from which all our obedience doth spring and flow Consider we therefore when wee vndertake the
dishonor our Lord and Master weare his liuery to do him shame yea also disgrace our selues whilest we doe discouer our grosse hypocrisie in not answering to our profession nor performing such holy duties as are sutable vnto it whereby we shall moue the Lord in his iust displeasure to pull our liueries ouer our eares and so vncasing vs to lay open our hypocrisie to our shame and to turne vs out of doores This may moue vs also to fight couragiously vnder his Standard against the spirituall enemies of our saluation seeing if we slip out of his Campe after we haue receiued this pres-money and runne away wee deserue death by our apostasie or if we cowardly yeeld vnto the assaults and tentations of our spirituall enemies and doe not fight valiantly and performe faithfull seruice to our grand-Captaine euen vnto the death wee are well worthy to bee cashiered to haue no part in the glory of his victory nor any portion of ioy in his heauenly triumph §. Sect. 3 That the Sacrament of Baptisme furthereth vs in godlinesse as we are thereby ingrafted into Christ More specially the Sacrament of Baptisme is to the worthy receiuer a notable meanes to inable vs vnto the duties of a godly life First because Gal. 3. 26 27. thereby we are sacramentally ingrafted into the body of Christ and made members of his body spiritually by faith as wee are outwardly initiated entred and admitted by the Congregation as members of the visible Church according to that of the Apostle Ye are all the children of God by faith in Iesus Christ for as many of you as haue been baptized into Christ haue put on Christ By vertue of which incision we are inabled to bring forth the fruits of holinesse and righteousnesse according to that of our Sauiour I am the Vine ye are the branches he that abideth in me and I in him the same Iob. 15. 5. bringeth forth much fruit namely by that life and sap of grace which hee receiueth of me for without me ye can doe nothing For as the Impe or Cion liueth not by his owne life but being cast out of the stocke dyeth and withereth so being ingrafted into Christ we liue not our owne life but by vertue of that liuely sap of grace which wee receiue from him according to that of the Apostle I liue yet not I but Christ liueth in me and the Gal. 2. 20. life which I now liue in the flesh I liue by the faith of the Sonne of God who hath loued me and giuen himselfe for me whereas he that abideth not in the true Vine Iesus Christ he is cast forth as a branch and is withered and men gather Ioh. 15. 6. them and cast them into the fire and they are burned More specially being baptized into Iesus Christ we are baptized into his death and Resurrection from which such vertue and vigour is deriued vnto vs that wee are not onely thereby washed and purged from the guilt and punishment of all our sinnes but also inabled to mortifie and crucifie the old man the flesh with the sinful lusts therof raised from the death of sin to holinesse and newnesse of life The which is not onely sacramentally signified by the outward washing and sprinkling with water which serueth to cleanse vs from our bodily defilements by our stay and as it were burying vnder it representing our mortification death and buriall to sinne and our rising out of it signifying our spirituall Resurrection to a new life but also certainly sealed and assured and powerfully conueyed to the worthy receiuer that is to little children elected to saluation potentially the inward vertue lying hid in them till being come to age it be produced into act by a liuely faith and to those of yeeres actually who with the outward washing apply by faith the blood of Christ for the purging of them from the guilt punishment and corruption of their sinnes and the vertue of his death and Resurrection for the killing and crucifying of the flesh with the lusts thereof and their spirituall quickening vnto holinesse and new obedience And hereof it is that the Apostle draweth from our Baptisme effectuall arguments to perswade vs vnto and worke in vs sanctification and holinesse of life How shall we saith he that are dead to sin liue any longer therein Know ye not that so many of vs as were baptized into Iesus Christ were baptized into his death Therefore we are buried with him by Baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life for if we haue bin planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Knowing this that our old man is crucified with him that the body of sinne might bee destroyed that henceforth wee should not serue sinne c. §. Sect. 4 Secondly as it is the Sacrament of our new-birth Secondly Baptisme doth inable vs vnto the duties of a godly life as it is the Sacrament of our Regeneration and new-birth not onely signifying but sealing and assuring yea powerfully conueying to the worthy receiuer by the inward operation of Gods Spirit which powerfully worketh together with his holy ordinances the spirituall life of grace potentially to the elect Infants as they potentially haue faith and by Gods Decree are ordained to beleeue and actually to those who by faith apply vnto themselues Christ and all his benefits By which spirituall life and quickening power they are inabled according vnto their age and growth in Christ to moue and worke in the duties of holinesse euen as the child which is new-borne moueth as soone as it liueth first more weakly and afterwards more strongly as it increaseth in age and growth in strength and stature Neither is the vertue of Baptisme thus quickening vs to newnesse of life to be limitted and restrained to the time past or to the present act of administration as though it did no more but purge and cleanse vs from the guilt and punishment of our sinnes past and mortifie our originall sinne in which we were borne or raise vs who were dead in trespasses and sinnes vnto the first beginnings of spirituall life and motion bringing vs as it were to the birth and then vtterly leauing vs to be nursed and nourished by other meanes but the power and vigour of it continueth and extendeth it selfe to the whole course of our liues and is an effectuall meanes being recalled to our minds and afresh applyed by faith both to assure vs of the pardon of all our sinnes as it is the seale of the Couenant whose vertue continueth not onely at the first act of sealing but as long as the tearme specified in the writing and therefore must continue in full vertue for euer to our vse seeing it is a seale affixed to an euerlasting Couenant and also with no lesse efficacy to mortifie
the souldiers at Joh. 24. 14 15. his Sepulchre and theeues and adulterers that lye in wait to make spoyle of their neighbours goods and chastity and yet sleepe and snort in the deepe lethargie of sinne and wickednesse So that it is not the bodily watchfulnesse or sleepe that is commanded or forbidden for of this as of all of like kinde the Apostles saying is verified namely that bodily exercise profiteth little yea it hurteth much if we rest in it as the deed done or doe it as a worke satisfactory and meritorious not subduing the flesh but puffing it vp with pride and presumption nor inabling vs to Gods seruice but making the body vnfit to bee a ready instrument for the soule whilest by immoderate watching it is weakened and infeebled and becommeth more dull and drowzie more lumpish and vncheerfull to all good duties of a godly life §. Sect. 3 The former poynt proued by the Scriptures And yet I deny not but that there may be good vse of bodily watching when as it is moderate and seasonable not onely in respect of ciuill and morall affaires as the dispatching of our necessary businesse ministring to our friends vpon their bed of sicknesse and such like but also as it conduceth vnto spirituall ends as when it furthereth vs in keeping our spirituall watch is not rested in as a bodily exercise but referred and destinated to an holy and religious end As when with Dauid Paul and Silas Act. 12 12. and 20. 7. we abridge our selues of sleepe that wee may praise God by singing of Psalmes or lifting vp in silence our thankfull hearts vnto God for extraordinary benefits or when with our Sauiour Christ and his Church in persecution we spend the night in prayer and other religious exercises And thus our Sauiour requireth of his Apostles bodily watchfulnesse to a spirituall end Watch and pray saith he that ye fall not into tentation But yet the Christian waking and watching which in the Scriptures is so much commended vnto vs is not corporall but spirituall or onely corporall so farre foorth as the Spirituall thereby may be aduanced and furthered For which the Word of God is so cleare that it needs not the light of any other Comment Awake thou that sleepest and arise vp from the dead and Christ Eph. 5. 14 15 16 shall giue thee light Out of which sleepe of sinne when they are awakened he exhorteth them to keepe the Christian watch See then that ye walke circumspectly Col. 4. 2. not as fooles but as wise redeeming the time because the dayes are euil And againe Continue in prayer and watch in the same with thanksgiuing So hauing Eph. 6. 18. commended vnto vs the spirituall armour he willeth vs to pray alwayes and watch thereunto with all perseuerance And yet more plainly Awake to righteousnesse 1. Cor. 15. 34. 16. 13. and sinne not Watch ye stand fast in the faith quite your selues like men be strong Neither doth the Apostle inhibit bodily sleepe and naturall rest but carnall security and sleepe in sinne Ye are saith he children of light 1. Thes 5. 5 6 7 8. and of the day not of night nor of darkenesse therefore let vs not sleepe as doe others but let vs watch and be sober c. putting on the brest-plate of faith and loue and for an helmet the hope of saluation §. Sect. 4 What the Christian watchfulnesse is By all which it appeareth that the Christian watchfulnesse which is commended vnto vs in the Scriptures is not bodily and naturall but supernaturall and spirituall Now let vs consider in the next place what it is and wherein it consisteth Concerning the former The Christian and spirituall watch is an heedfull obseruation of our selues in all things and a serious carefull and diligent circumspection ouer all our wayes that wee may please God by doing his will and neither commit any sinne which hee hath forbidden nor omit any duty which hee hath commanded The which description setteth foorth vnto vs the nature of the Christian watch as it is commended vnto vs in the holy Scriptures Thus the Lord inioyning this watch by Moses the Captaine of his people saith Take heed to thy selfe and keepe thy soule diligently lest thou forget Deut. 4. 9 23. the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life And our Sauiour prescribing it doeth expresse it in these words Take yee heed watch and pray for yee know not when Mar. 13. 33 34. the time is watch yee therefore lest comming suddenly hee finde you sleeping So the Apostle expoundeth that phrase of awaking out of sleepe and arising Eph. 5. 14 15 16 from the dead in the next words See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And exhorting the Watch-men of the Church to keepe diligently this watch hee willeth them to take heed vnto themselues and to all the flocke ouer which Act. 20. 28 31. the holy Ghost had made them ouerseers to feed the Church of God which he had purchased with his blood §. Sect. 5 That this watch is to be kept in all things Now if we would know wherein this obseruation and circumspection consisteth and in what it is to be vsed and exercised the Apostle telleth vs that it must not be in some few things onely the rest being neglected but in all things whatsoeuer Watch thou in all things so that wee must keepe 2. Tim. 4. 5. this watch at all times in all places vpon all occasions when we are alone and when we are in company abroad and at home in the workes of our callings and in our recreations when we haue to deale with others and when we are exercised in our owne businesse in ciuill affaires and morall actions and in our religious duties which we performe vnto God as hearing reading praying meditating according to that of our Sauiour Take heed how ye heare watch and pray And seeing the deuill layeth baites Luk. 8. 18. and snares to catch vs in all places and in all things we must be very heedfull and circumspect that we doe not fall into his nets of perdition When wee are alone we must take heed that wee be not idle and vnprofitable wholly taken vp with worldly thoughts and sinfull imaginations nor ouertaken by Satans tentations inticing vs to the committing of secret sinnes seeing solitude exempteth vs from the feare either of shame or punishment When we are to goe into company we must looke to our selues that we be not corrupted with euill examples and vaine and rotten communication and that we doe not thus corrupt others but edifie them by our sauoury speeches and holy conuersation When we looke to be taken vp in Christian conferences we must watch ouer our selues that wee fall not through selfe-loue ouer-weening our owne gifts into pride and vaine-glory nor
spirituall ioy vnspeakable and glorious when as we are sure that nothing can hurt vs or hinder our saluatiō but all things euen afflictions themselues shall worke together for the best Now what is this but to haue a heauen vpon earth when as in this momentany life those eternall ioyes are begun in vs For as the Apostle telleth vs The Kingdome of God is righteousnesse peace and ioy in the holy Rom. 14. 17. Ghost Fourthly by this Christian watch we are fitted to beare all estates so as the great saile of prosperity shall not ouer-set vs whilest vvee take heed vnto our hearts that they be not vvithdravvne from God and fastened vpon vvorldly things nor be forced by the stormes of afflictions to strike saile and desist in our course tovvards our heauenly Countrey much lesse to dash against the rockes of despaire being assured that they Heb. 12. 6. are the signes of our adoption euidences of Gods loue and that by these manifold tribulations we shall enter into the Kingdome of heauen Fifthly by Act. 14. 22. this vvatch vve are made ready for the comming of Christ vnto Iudgement and prepared to enter into the ioy of our Master as we see in the parable of the faithfull seruant and the wise Virgins so as when the time approcheth the terrours of it need not to daunt vs but rather expecting him with his reward in his hand we may with confidence and ioy hold vp Luk. 21. 28. our heads because our full Redemption draweth neere Finally by this watchfulnesse we are assured of blessednesse seeing our Sauiour hath pronounced such as thus watch for his comming blessed in so doing Blessed saith he Luk. 12. 37 38 43. Math. 24. 46 47. are those seruants whom the Lord when he commeth shall finde watching Verily I say vnto you that he shall gird himselfe and make them to sit downe to meate and will come forth and serue them and make them owners of all his goods In which regard he calleth them Blessed blessed and the third time blessed to Apoc. 16. 15. shew that they are thrice blessed and euen perfected and consummate in blessednesse which keepe constantly the spirituall watch and are thereby alwayes in readinesse and prepared for his comming CAP. XIII Of the meanes whereby we may be inabled to keepe the Christian watch §. Sect. 1 The 1. meanes is temperance and sobriety and the second the feare of God THe last thing to be considered in this spirituall watch is the meanes whereby we may be inabled to keepe it the which I will but briefly touch because they are so fully handled in the fore-named Treatise The first meanes are sobriety and temperance the which as they much further vs in the naturall watch so are they singular helpes to inable vs vnto the spirituall Whereof it is that in the Scriptures they are ioyned and inioyned together as mutuall causes one of another Be sober 1. Pet. 5. 7 8. and watch We are not of the night nor of darknesse therefore let vs not sleepe 1. Thes 5. 5 6. as doe others but let vs watch and be sober And our Sauiour Christ perswading vs to this spirituall watch and arming vs against the deepe security of the latter dayes giueth vs in charge as a notable meanes to cause the one and preuent the other that we take heed vnto our selues lest at any time Luk. 21. 34. our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that Day come vpon vs at vnawares Which meanes of watchfulnesse when Noah and Lot neglected they soone fell into a dangerous sleep of sinne Neither must this temperance and sobriety extend onely to meates and drinkes seeing we may be drunke with the intoxicating cups of pleasures and carnall delights and surfet vpon worldly prosperity and earthly things when we doe too hungerly affect them in our desires and set our hearts immoderately vpon them but they must reach also as I shewed before when I spake of sobriety to the right ordering of our minds in the vse of all temporary blessings in a due manner and measure so as they may be helpes and not hinderances vnto vs in all the duties of a godly life which if we neglect we may surfet and be spiritually drunke Esa 29. 9. and 51. 21. though we be neuer so temperate in the vse of meats and drinkes The second meanes to make vs watchfull is to nourish in our hearts the true feare of God not a seruile feare which will make euery slaue watchfull ouer his wayes for feare of the whip but a filiall and child-like feare which will cause vs to keepe ouer our selues in all things a diligent watch that we may doe nothing displeasing in his sight who so loueth vs and whom we so loue and contrariwise that wee may so carry our selues in the performing of all good duties as that God may be well pleased in vs and we in him he delighting to doe vs good and wee delighting to praise his goodnesse Of which filiall feare the Psalmist speaketh There is Psal 130. 4. mercy with thee that thou maist be feared And this is the feare which the Lord Ier. 32. 42. promiseth in the couenant of grace that he will put it into the hearts of his children and seruants that they may not depart from him This is it which as the Wise man telleth vs causeth men to depart from euill as wee see in Prou. 14 16. and 16. 6. the example of Iob who is said to be a man fearing God and eschewing euill And therefore Dauid desiring to restraine men from sinne putteth as it were into their mouthes the bridle of Gods feare Stand in awe saith he Psal 4. 4. and sinne not And contrariwise if this feare be not in vs and our hearts be taken vp with carnall security wee presently neglect to keepe any watch like a City which feareth not the approch of any enemies and rush without care into all wickednesse And this the old Serpent knew well who hauing no hope to preuaile against our first Parents so long as being afraid Gen. 3. 4. of Gods threatening they kept their watch hee perswaded them first to cast out this feare by vnbeliefe whereby becomming secure they were easily drawne into transgression This made Abraham thinke that the Egyptians were ready for all wickednesse because the feare of God was not Gen. 20. 11. Psal 36. 1. in the Land And the Psalmist telleth vs that the transgression of the wicked perswaded him to conclude that there was no feare of God before their eyes And finally the Apostle hauing repeated a whole bead roll of many sinnes which had defiled euery seuerall part of wicked men maketh the same conclusion with the Psalmist that because they were destitute of Gods feare this was the cause which made way for all the rest Rom. 3. 18 19 20. §. Sect. 2 The third
meanes is the remembrance of Gods Iudgements The third meanes is often to call vnto our remembrance Gods fearfull Iudgements executed vpon all sinners but especially vpon such as haue Mat. 24 38. continued in their wickednesse with carelesse security and wholly neglected to keepe this watch as of the old world who liued in all rechlesse security eating and drinking buying and selling marrying and giuing in marriage so doing these things as that they neglected all things else which were necessary for their safety and saluation vntill Noah entring into the Arke they were all swept away with an vniuersall deluge Thus also Sodom and Gomorrah liuing in their sinnes with all security were attached with Gods fearfull Iudgements when they least thought of them and were wholly destroyed with fire and brimstone Thus Babylon exceeding Esa 47. 8 9. in security as much as in all other sinnes had those punishments which she least feared inflicted vpon her Thus the Lord threatened the Church of Sardis that if they would not watch he would come as a thiefe against Apoc. 3. 3. them that is bring vpon them suddenly vnexpected iudgements with which when they neglected this warning they were afterwards fearfully surprized But of this poynt I haue spoken at large in another Treatise of carnall security and hardnesse of heart Treatise onely let it suffice here to shew that as neglect of Gods Iudgements maketh vs secure and carelesse so the often calling of them to mind is a notable meanes to make vs watchfull that wee may not haue the like or greater inflicted vpon vs. The which is the principall vse that our Sauiour intended in propounding the former examples of the old world and of Sodom and Gomorrah fearefully punished because they securely Mat. 24 3◠42. Luk. 〈…〉 35 3◠went on in their sinnes that wee might not be ouertaken with the like but that continually watching and praying wee might bee thought worthy to escape them when God commeth in his visitation to take notice of our wayes And thus also the Apostle hauing called to remembrance Gods heauie Iudgements inflicted vpon the Israelites saith that all these things were written for our learning vpon whom the ends of the world 1. Cor. 10. 5. to 12. are come that by flying their sinnes wee might escape their punishments and thereupon inferreth this vse that wee should not presume on our owne strength but that he who thinketh hee standeth should take heed of falling §. Sect. 3 Of the fourth meanes which is to remember the day of death The fourth meanes is that wee continually remember the day of our death not as though it were farre off but neere approching and euen knocking at our doores For our liues are short and momentany and this short time so vncertaine that we haue no assurance that we shall liue another day no not so much as the next minute When wee goe abroad wee know not whether we shall returne home nor when we are at home whether wee shall liue to goe abroad when wee goe to bed wee cannot tell whether we shall euer rise and when we rise whether we shall againe goe to bed For many haue been thus suddenly taken away going well out of doores and neuer returning lying downe securely to take their rest haue been found dead the next morning Now seeing that which befalleth one may happen to any and that which hath been the case of many may probably betide any one let it be our wisedome to stand continually vpon our watch that we may be found in readinesse seeing it is a matter that concernes vs no lesse then the euerlasting saluation or damnation of our soules And seeing we are not sure of liuing another day let vs thinke that euery day may be the last and so take occasion to watch carefully ouer our wayes that we may when God pleaseth to call be prepared to goe vnto him with cheerfulnesse and ioy and when wee are inticed to commit any sinne as to loue the world immoderately to increase our riches by fraud and deceit or violence and oppression to sweare lye and profane the Lords Day to drinke drunken commit filthinesse or any other sinne let vs say vnto our owne soules Would I commit this or that sinne if I were sure that this day were my last Farre would it be from me if I were thus perswaded And therefore let mee bee now as farre from giuing way willingly vnto any of these or the like sinnes seeing for ought I know it may be the last minute And thus when wee finde our selues slacke and backward vnto any duties of Gods seruice let vs examine our owne hearts whether we would not shake off all sluggishnesse and goe about them with all care and diligence if we were perswaded that wee should not liue another day and then if wee be wise we will bee as circumspect and carefull that wee neglect no good duty which may bring comfort to our hearts peace to our consciences and assurance of saluation to our soules seeing many as lusty as we being well in the morning haue beene dead before night §. Sect. 4 The last means is to meditate often on the day of Iudgement The last meanes which I will heere touch is that we often meditate vpon that great and terrible Day of the Lord when hee shall come with 2. Cor. 5. 10. thousands of his holy Saints and Angels to iudge both the quicke and the dead when as we must all appeare before the Iudgement seate of Christ that euery man may receiue the things done in his body according to that he hath done whether it be good or bad Of which Day because we are vncertaine when it will be we should alwayes keepe our spirituall watch that we may whensoeuer Christ commeth be found ready And this vse our Sauiour himselfe maketh of his assured and yet vncertaine comming Of that day and Mar. 13. 32 33. houre saith he knoweth no man no not the Angels which are in heauen neither the sonne but the Father onely Take yee heed therefore watch and pray for yee know not when the time is lest comming suddenly he finde you sleeping So likewise the Apostle Peter The end of all things is at hand be yee therefore 1. Pet 4. 7. sober and watch vnto prayer And surely if wee would but seriously consider with what rauishing ioy at that Day the hearts of all those shall be possessed who like wise and faithfull seruants shall be found watching and waiting for the comming of their Lord when as hee who hath pronounced Mat. 24. 45 46. them blessed already shall then enter them into the full fruition of blessednesse and make them ioynt owners of all that hee hath the vnspeakeable ioyes inestimable riches and triumphant glory of his Kingdome and on the other side with what shame and confusion of face vexation of spirit and horrour of conscience they shall bee plagued and tormented who with the euill
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
consciences from dead works and their naturall impurity the sanctity of our memories whereby they become faithfull Registers of good things the freedome of our willes in chusing good and refusing of euill the suppling softening and sanctifying of our hearts the rectifying right ordering purging and and renewing of our affections as loue hatred confidence hope feare despaire ioy sorrow anger zeale and the rest The sanctity of our bodies and outward actions appearing in our new obedience and good workes The integrity sincerity alacrity and constancy of them the parts of this obedience which are the denying of our selues and the profession of Christ How we are to deny our selues namely by resigning vp our selues wholly vnto God to be not onely his seruants but also his souldiers in the Christian warfare where we may take occasion to meditate of that due preparation which is required to this warfare and of the Christian armour and of the conflict it selfe consisting in the manifold tentations of our spirituall enemies and our resistance and of our standing and falling in it How we are also to deny our selues in taking vp our crosse and following of Christ bearing with patience whatsoeuer afflictions hee imposeth and of the meanes whereby we may attaine vnto it In respect of our profession of Christ we are to meditate how we are to carry our selues towards Christ himselfe and how towards his members How wee are to professe Christ at all times by inuocation and calling vpon God in his name and mediation And here we haue much profitable matter of meditation concerning prayer both in respect of the doctrine and vse of it of which I haue before spoken and the particular practice of it in the Lords Prayer of which we may profitably meditate proceeding from one petition to another The profession of Christ in time of danger which is either the profession of the mouth by Christian apologie or of the fact by suffering persecution and martyrdome of which we may meditate and the meanes whereby we may be prepared and strengthened vnto them The profession of Christ respecting his members is our edifying them by instruction admonition exhortation consolation and good example or our helping and relieuing them by the workes of mercy and almes-deedes whereon we may profitably meditate and of the motiues and meanes whereby we may be stirred vp and inabled to performe them And finally our perseuerance in grace and in all these Christian duties euen to the very end of our liues which is the consummation of all the rest is necessary to be thought vpon our certainty of it and by what meanes wee may come to this assurance And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life In respect of the life to come hee executeth it by our glorification of which we may meditate as it is begun or perfected It is begun at the death of the Elect whereby their soules being separated from their bodies are receiued into the ioyes of heauen The which our death is an excellent subiect of meditation as of the nature of it to the elect the certainty of it and vncertainty of the time of our preparation to it and meanes whereby we may be armed against the feare of it §. Sect. 8 Of the meanes of executing the Decree of reprobation Contrariwise there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked as both from the foundation of it the fall of Adam and the hatred and wrath of God following vpon it and also from the degrees of executing this Decree in the wicked and vnfaithfull which are proper to those which are either called or not called or common to them both The former are either hypocrites or openly prophane The degrees proper to these are an vneffectuall calling and their relapse from it into their former wickednesse Here we may meditate of the degrees of this calling which are inward illumination of the minde in the knowledge of the truth worldly and carnall penitence and sorrow arising from terrour and feare or sense and feeling of punishment temporary faith taste of heauenly gifts and externall reformation of life Where wee may consider how farre a reprobate may goe in Christianity and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them and the truth of them in our selues that wee may be the better assured of our sincerity and vprightnesse before God The degrees of relapse in those which are thus vneffectually called are first that they are deceiued with sin and the fraud of their owne deceitfull hearts from whence their hearts become hardened and from thence stubbornly peruerse and so through incredulity not assenting to the truth of Gods Word they breake out to open prophanenesse which is in the end accompanied with despaire and finall Apostacie Vpon all which wee may meditate that wee may make our owne calling and election sure by withstanding the first degrees of Apostacie watching ouer our selues as the Apostle warneth vs that we be not hardned and drawne away by the deceitfulnesse of sinne that there be not found in vs an euill heart of vnbeliefe Heb. 3. 12 13. in departing from the liuing God The degrees of executing this Decree in those which are not called who for the most part are ignorantly superstitious Idolaters Pagans and Atheists are the holding and detayning of the truth in iniustice naturall ignorance and vanity of mind hardnesse Rom. 1. 20 21 c. of heart a reprobate minde and committing of sinne with greedinesse And the degrees common to both are their pollution with all sinne and wickednesse in their liues and their entrance into condemnation at their death when as their soules being separated from their bodies are cast in the torments of hell and pursued with the wrath of God On all which we may meditate that we may take occasion to magnifie Gods Iustice towards them in their deserued punishments and his free grace and vndeserued loue towards vs who being in the same masse and lumpe of corruption are separated from them and made vessels of honour that Gods grace and mercy might be magnified in our saluation §. Sect. 9 Of the eternall execution of Gods Decree at the end of the world c. Of the eternall execution of Gods Decree wee may likewise meditate which shall be at the end of the world and is either generall respecting 2. Pet. 3. 11 12 13 14. the whole world as the destruction of it with flaming fire which consideration the Apostle Peter maketh a strong motiue vnto godlinesse that we may be found of God in peace without spot and blamelesse and the renouation and perpetuall conseruation of it or else the speciall execution of it in the inhabitants of the world which shall be at the generall Iudgement and the eternall retribution which followeth it And heere we may profitably
the seruice of a King Yes my soule behold a seruice much more excellent much more profitable the seruice of the King of kings For he maketh truely as it is said hyperbolically of Tyre Merchants all his seruants Kings not of an Esa 23. 8. earthly but of an heauenly not of a transitory but of an euerlasting Kingdome Serue then with cheerefulnesse O my soule such a bountifull Master who rewardeth such simple and short seruice with such large and lasting wages Yea bee sorry that thou hast returned no sooner into his seruice for which alone thou wast created and redeemed and repent that thou hast no sooner repented Glorifie God in acknowledging thy errours and wandrings Glorifie his Iustice which hath punished thy sinnes in Christ corrected them in thee Glorifie him in his infinite mercies who to spare thee hath punished his best Beloued Finally as thou hast dishonoured him by thy sinnes so glorifie him by thy new obedience and bring foorth fruits worthy amendment of life And doe it with comfort and cheerefulnesse O my soule seeing so gracious is thy good God that hee hath coupled his glory and thy saluation inseparably together so as thou canst not seeke the one but thou must finde the other thou canst vse no meanes to glorifie him but by the same thou shalt attaine vnto glory and make thine owne calling and election sure Bring foorth fruits of repentance 2. Pet. 5. 5 10. in the duties of piety towards God of righteousnesse and mercy towards thy neighbours of temperance and sobriety towards thy selfe §. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof Clense thy selfe inwardly from all reliques of sinfull corruption furnish thy selfe thorowly with those chiefe riches of sanctifying graces and bring 2. Cor. 7. 11 12. foorth plentifull fruits of them in thy good workes that thou mayest please thy God in all things and cause him to bee glorified when as thy light of a godly life shall shine before men But especially my soule bring forth in the practice of thy repentance those fruits which the holy Apostle commendeth vnto thee First take care to haue this assurance that thy 1. Care sinnes are pardoned and thou freed from the guilt punishment and corruption of them and that being thus once clensed in thy iustification thou mayest continue it in thy sanctification not suffering sin againe to raigne Rom. 6. 12. in thy mortall body that thou shouldest obey it in the lusts thereof nor to pollute and defile thee againe with the filth of it after thou art thus pardoned and purged but contrariwise that thou serue God in performing of all contrary duties which he requireth in that manner as hee hath prescribed And this thy care my soule must extend not only to the things themselues but to the meanes and occasions of them for the auoyding of the one and imbracing of the other Cleare often thy selfe my soule seeing 2. Clearing thou often failest of thy duty by pleading thy pardon purchased by Christ and set euen all accounts betweene thy God and thee by shewing that the hand-writing of Ordinances is cancelled and nailed to his Crosse and that thou hast a generall acquittance from thy Lord and Master sealed with Christs Blood Yet slight it not ouer as a light matter O my soule that thou hast so much offended though thy pardon hath freed thee from all perill but haue an holy indignation against thy selfe and thy sins 3. Indignation that thou shouldst by them like an vngratefull wretch displease and dishonour so gracious a God who of his meere mercy hath freely forgiuen thee yea and let this for the time to come set thee so farre at oddes with them that thou wilt by no meanes nor vpon any termes entertaine with them any familiarity and acquaintance And yet because thou art fraile 4. Feare and full of infirmity and thy enemies many and mighty thou apt and easie to be ouertaken and ouercome and they as ready to surprize thee therefore my soule whilest thou standest take heed of falling be neuer secure 1. Cor. 10. 12. which will cause negligence but nourish euer in thee a godly feare of being surprized and foyled which will make thee watchfull and to stand alwayes vpon thy gard And seeing thou canst not stand in thine owne strength thou must also entertaine an holy desire after Gods grace and assistance 5. Desire of his holy Spirit wherby thou maist be inabled to withstand tentations and to performe all duties of Gods seruice daily in more and more perfection The which thy desires must not be cold and remisse but must be backed and strengthened with feruent zeale which must shew it selfe in 6. Zeale opposing couragiously all the meanes that hinder thee in thy Christian course for so many blocks lie in this way so many enemies that encounter thee and labour might and maine to hinder thy proceedings that thou canst not ouercome them without much courage and resolution nor amend thy life vnlesse thou be zealous Finally my soule seeing notwithstanding Apoc. 3. 19. all thy zeale and resolution thou art often foyled with that secret Traytor and dangerous Rebell which thou nourishest in thine owne bosome doe not carelesly and cowardly put vp all these wrongs and indignities but after thou hast armed thy selfe strongly against this trayterous enemy set vpon him foyle him as he hath foyled thee and take sharpe reuenge vpon him and wound him to the death with all his sinfull lusts 7. Reuenge Yea if thou findest him strong in resistance abridge thy selfe in the vse of things in their owne nature indifferent which thine enemie hath made by their abuse snares vnto thee and occasions of sinne rather then giue him any aduantage by vsing thy liberty and chuse rather to vse moderate abstinence then that such an enemy should get any strength by feeding with thee CAP. XXII Of diuers speciall meanes whereby the poynt meditated is wrought vpon the heart and affections §. Sect. 1 Of Examination ANd now my soule that thou seest what is required in this duty of repentance examine thy selfe how thou hast performed it Hast thou had a true and thorow sight and sense of thy naturall impotency and auersenesse to this duty of thy security impenitency and hardnesse of heart and hast thou had feruent desires to bee freed from them Hast thou sought and sued to thy God the Author and fountaine of this grace desiring the assistance of his holy Spirit for the suppling and softening of thy hard and stony heart that it might relent and resolue into the teares of vnfained repentance And hast thou by faith applyed vnto thee the blood of Christ for the working of thine heart to sound humiliation and contrition Hast thou been carefull as thou oughtest in vsing all those good meanes which thy God hath giuen thee for the effectuall working of this grace in thy heart Hast thou
light of the Gospell and preaching of the Word whereby we haue been instructed counselled admonished reproued comforted in all good courses by his gracious promises and withdrawne from sinne by the denunciation of his curse and terrible threatenings Yea notwithstanding the Lord hath incouraged vs to serue him cheerfully with the liberall wages of present blessings and dis-heartened vs from going on in sinne by causing vs to feele the smart of his chastisements and corrections §. Sect. 6 That it is a profitable course to keep a Catalogue or Register of our speciall sinnes and the manifold fruits which will arise of it And thus we are to examine our selues both in respect of the number and quantity and the hainousnesse and quality of our sinnes But because our obseruation is slight our memories short and notable to recount and recall them when we most need to haue them in our sight and because we oftentimes are interrupted in this exercise by many distractions It should be a profitable course if we would when wee are best at leisure and most fit for this exercise and especially in the day of our affliction and humiliation examine our selues thorowly and seriously according to euery one of the Commandements in the order before prescribed and as we goe take a Catalogue of all the sinnes that we can with deliberate study call to our remembrance which we haue committed in the whole course of our liues not in the particular acts which being often reiterated are innumerable but in their seuerall kinds And for our more distinct and orderly proceeding herein we may consider how we haue carryed our selues in our seuerall ages states and callings in our childhood youth mature and old age how towards God our neighbours and our selues how before we were called in the dayes of our ignorance and how since wee were called and inlightened with the knowledge of God and his truth how in this and how in that passage of our liues how when we were children vnder gouernment of our parents and how since we were parents and gouernours of others Which when we haue at once or sundry times drawne and inlarged as afterwards vpon occasion our sinnes come to our remembrance it will be a notable helpe not onely for the beginning of sound repentance but also for the renewing of it as oft as we goe about it and minister vnto vs matter plentifully for the confession of our sinnes before God and deprecation when we haue thus humbled our soules in his sight and much strengthen our faith in the assurance of their remission when as we haue thus specially repented of them confessed them and craued at Gods hands mercy and forgiuenesse But especially we must remember in this our Catalogue to set down our most grieuous and hainous sinnes whereby wee haue most dishonoured God and prouoked his displeasure against vs whether they haue been committed before or after our calling For though God hath forgiuen them wee must not forget them but must retaine them in memory and daily repent of them vsing them as a chiefe motiue to worke our hearts to hearty sorrow both for them and all our other sinnes and as goades and prickes in our sides to make vs with more zeale to goe on in the contrary course and in bringing forth to Gods glory the fruits of new obedience And thus the Lord required of the Israelites that they should alwayes remember Deut. 9. 7. their stiffe-necked rebellion in the Wildernesse whereby they prouoked him to wrath against them And thus among their other sinnes they specially remembred and acknowledged their vngratitude in reiecting 1. Sam. 12. 19. Psal 51. 14. Gods gouernment and desiring of a King Thus Dauid repenting of all his other wickednesse doth specially call to minde his adultery and murther euen after God by his Prophet had assured him of forgiuenesse And the Apostle Paul vpon all occasions remembreth his grieuous sinne 1. Tim. 1. 13. 1. Cor. 15. 9. Act. 26. 10. of persecuting the Church both for his humiliation and to stirre vp his zeale in Gods seruice And thus hauing set downe our accounts with God for the time past it will be a good course for the time to come that our reckonings may be kept continually euen to keepe a iournall or day-booke wherein we are to set downe what sinnes of note wee can obserue in our selues euery particular day either in the committing of any euill which God hath condemned or in omitting or negligent performing any speciall and necessary duties which he hath commanded respecting himselfe our neighbours or our owne persons which if it haue beene hainous and grieuous we may well register and write it in our Catalogue as it were in capitall or red letters as a sinne to bee repented of in the whole course of our liues For if Merchants and Trades-men finde it profitable and necessary to haue not onely bookes of accounts which containe the maine matters of their estates what they haue and what they haue parted with what they owe and what is owing to them but also their day-bookes wherein they write what they buy and what they sell what they haue laid out and what hath come in and yet all this paines is taken for the preseruing and increasing their worldly and temporall riches which are momentany vncertaine mutable and sure to perish Why should wee thinke such care too much and paines too great for the good of our soules and the preseruing or increasing of our spirituall and eternall riches the discharge and cleering of our debts vnto God which if they bee found vpon our account at the great Audit of Gods last Iudgement shall neuer be forgiuen but make vs liable to euerlasting punishments Besides we shall receiue for the present diuers benefits by keeping and registring this strict account For heereby we shall be more watchfull ouer our selues that we let no enemy enter in the day which will trouble vs at night and will not let vs rest till we haue thrust it out by vnfained repentance we shall be freed from carnall security and be made more carefull in obseruing our sinnes either to preuent or reforme them and more able to remember them when they are committed that we may bewaile them and take better heed for the time to come And finally we shall not so easily be ouercome of euery tentation and inticed vnto sinne when as we know before-hand that it shall come into account and vnder the censure of conscience awarding vs to shame or sorrow and to lose the sweetnesse which we haue tasted with some carnall delight in sinning by the smart and paine of speedy repentance And as no wise man will runne vpon the score or haue his name in the shop-book for euery needlesse trifle which may well bee spared because one thing draweth on another vntill it come to a round summe nor for a greater matter when he purposeth present payment as soone as the wares are brought home
to such an hidious summe that they are afraid to reuiew their reckonings heerein like Banquerupts who hauing consumed their meanes and made their estates desperate cannot indure to keepe any accounts or if they doe to cast vp their reckonings because their debts are growne so great that they haue no hope that they shall euer discharge them and therefore they will not grieue themselues in looking vpon those euils which they cannot auoyd Or like vnto foolish and desperate Patients who haue let their sores run so long without vsing the meanes whereby they might haue been cured that now they feare the remedy more then the disease and chuse rather to rot in their corruption then to haue their festred sores searched to the bottome Thirdly because they so ouermuch loue and minde worldly things that they securely neglect their spirituall estate and are so wholly taken vp in keeping their accounts with men that they can find no leisure to account with God Yea so wholly are they possessed with earthly vanities that they neuer so much as thinke of it as a thing necessary that they should spend any time in examining themselues and searching out their sinnes Fourthly because they presume so much of Gods mercy that they imagine that he wil forgiue all their debts in the grosse summe and neuer Eccles 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10. trouble either himselfe or them in examining particulars though in many expresse places of Scripture he hath professed the contrary and though it will not stand with Gods infinite wisdome to forgiue such great debts before his debters take notice of them that they may loue him who hath forgiuen them so much be thankfull and render vnto him due praise for his infinite bounty Wherein what doe they else but make an Idoll of Gods mercy in separating it not onely from his Iustice but also from his Wisedome and Truth CAP. XXIIII Containing diuers effectuall reasons to mooue vs vnto this exercise of Meditation §. Sect. 1 That this duty is required in the Scriptures BVt that those who truly feare God may not bee carryed away in this common streame of negligence and corruption sporting themselues in the pleasures of sinne vntill they fall into the dead sea of endlesse destruction let them first consider that this duty of consideration and examination of our estates is strictly required of God and hath been alwayes practised by the faithfull The former is manifest by plaine testimonies of holy Scriptures Dauid exhorteth vs to stand in awe and sinne not and to commune Psal 4. 4. with our owne hearts vpon our bed and be still The Church in the Lamentations demandeth why a liuing man should complaine seeing a man is Lam. 3. 39 40. punished for his sinnes and therefore his best way is not to lye lamenting his paine but to finde out and remooue the cause that the effect may cease Let vs search and try our wayes saith she and turne againe to the Lord. So the Lord saith that the people of Israel vpon their freedome out of captiuity should remember their wayes and all their doings wherein they Ezek. 20. 43. had been defiled that they might be lothsome in their owne sight for all the euils Hag. 1. 5 7. which they had committed Thus the Apostle exhorteth vs to examine our 1. Cor. 11. 28 31. Gal. 6. 4 5. selues before we come to the Lords Table and telleth vs that if we would iudge our selues we should not be iudged of the Lord. So elsewhere Examine 2. Cor. 13. 5. your selues whether you be in the faith prooue your selues c. And thus in many Rom. 6. 17. 1. Cor. 6. 9 10. Ephes 2. 11. places he putteth those in mind to whom he writeth of their former sinfull estate out of which through Gods mercy they were deliuered that they might repent of their sinnes past and praise the Lord for their present condition The neglect of which duty the Lord complaineth of and condemneth in the Iewes as the cause of their grosse ingratitude and impenitency The Oxe knoweth his owner and the Asse his Masters crib but Esa 1. 3. Israel doth not know my people doth not consider So Ieremie I hearkened and Jer. 8. 6. heard but they spake not aright no man repented of his wickednesse saying What haue I done As on the other side the practice of this duty is commended vnto vs in the examples of the godly Thus Dauid performing himselfe what he perswaded vnto others saith that hee considered his owne Psal 119. 59. Luk. 15. 17. wayes and turned his feet vnto Gods testimonies So the Prodigall did begin his repentance by comming to himselfe as it were out of the dead swoone of sinne calling to remembrance his departing from such a gracious Father and his owne wandrings in the wayes of wickednesse in which he had lost himselfe as in an inextricable and endlesse Labyrinth And the Apostle often recalleth his sinnes to his remembrance to humble himselfe that had committed them glorifie God who had forgiuen them and comfort others who had alike falne and to incourage them with him to forsake their sinnes and turne vnto God by vnfained repentance §. Sect. 2 The great profit of this exercise of examination Vnto these precepts drawing vs and these examples leading vs to this duty of examination we may adde the great profit which may allure vs Plus teipsum explora quà m proximos nam illud lucrum tuum est hoc proximorum c. Nazianzen in sentent and the vrgent necessity which presseth it vpon vs. For first the benefits are manifold which accompany this exercise Examine thy selfe more saith one then thy neighbours for that is thy gaine this theirs Thou shouldest rather take an account of thy actions then of thy moneyes seeing these perish but they are permanent and shall continue with thee More especially this examination bringeth vs vnto a distinct knowledge of sinne which otherwise wee should onely see in generall view and as it were in the whole lumpe or masse It discouereth vnto vs their innumerable numbers both great and small and as the Sun-shine helpeth vs to discerne euery sluttish corner which before was not seene and reuealeth not onely the grosse vncleannesse of the house but much dust and innumerable moates which we not discerning thought the house cleane and free from them So doth this searching of our hearts lay open vnto vs many annoyances which before were hid and innumerable numbers of our lesser sinnes which wee thinking to be nothing supposed our selues to bee so pure that there was no need to be purged of them It sheweth vnto vs not onely our grosse offences but also the corruptions and imperfections of our best actions and with our errours and wandrings out of the way of truth our lamenesse and slownesse whilest we are walking in it It discouereth with the number of our sinnes their
vnto him and a proud scorner of his humble zeale in Gods seruice If Iehoram the sonne of good Iehosaphat marry with Ahabs daughter it will be a strong inducement to make him an Idolater and to doe euill in the sight of the Lord. 2. King 8. 18. §. Sect. 3 Examples of the faithfull who haue shunned wicked company Vnto these testimonies of holy Scriptures dehorting vs from entertaining neere society and alliance with the wicked we may adde the examples 2. King 3. 14. of Gods seruants who haue carefully shunned all fellowship with them Thus Elisha so much detested the wicked life and raigne of idolatrous Iehoram that had he not respected the presence of Iehosaphat who was in his company he would not as he professeth so much as haue looked towards him nor seen him So the Apostle Iohn as it is recorded of him finding Cerinthus a blasphemous heretike in a bath with some of his consorts Ierenaeus aduers Haeres l. 3. c. 3. belching out blasphemies against our Sauiour Christ in haste departed with his cōpany for feare of being attached by Gods Iudgments together with them Who was no sooner gone out of the company but presently the house fell downe and ouerwhelmed all that cursed crue But most plainely may we see this practised in the example of holy Dauid who in many places sheweth how much he hated and shunned the society of wicked men I haue not saith he sate with vaine persons neither will I goe in with Psal 26. 4 5. dissemblers I haue hated the congregation of euill doers and I will not sit with the wicked A froward heart shall depart from me I will not know a wicked person Psal 101. 4 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight So elsewhere he banisheth them out of his company Depart from me ye workers of iniquity and Away from me ye wicked Psal 6. 8. Psal 119. 115. c. I will keepe the Commandements of my God §. Sect. 4 Reasons perswading vs to shun the society of wicked men first because it is a strong tentation vnto euill Besides which testimonies and examples we may adde diuers effectuall reasons which may disswade vs from keeping company with wicked men As first because we shall be in great danger to grow in short time like vnto them For it is a strong tentation to draw vs vnto all euill and it is iust with God to leaue vs when we wilfully rush into it The loue which wee beare to their persons will lessen daily our mislike of their sinnes making vs to thinke them at first lesse haynous then they are afterwards small and veniall then tolerable and excusable till at last we come to iustifie and defend them to approoue and practise them Besides sinne is of a contagious nature and wee most apt to receiue infection in which regard it spreadeth as fast as the plague in a City or the rot in a flocke of Sheepe For not onely are the examples of the wicked of such great force that if wee keepe them company they thinke it a strange thing if we doe not runne with them into the same excesse of riot but they are also ready to set vpon vs 1. Pet. 4. 4. with perswasions and to vse arguments of worldly aduantage to allure vs to accompany them in their wickednesse as Salomon teacheth vs. Being Pro. 1. 10 11 12 heerein like to them who are sicke of the plague that care not how many are infected by them that so the fewer may shunne their company And this Dauid knew to bee so strong a tentation that resoluing to keepe Gods Commandements he first caused the workers of wickednesse to depart from him Psal 119. 115. because so long as they consorted with him he had little hope of making good his resolution And finding not power in himselfe to resist it because of the many allurements and baits of wickednesse hee desireth by prayer Gods assistance Incline not mine heart to any euill thing to practise wicked workes with men that worke iniquity and let me not eate of their dainties Psal 141. 4. Thus Elymas the Sorcerer being it seemeth in times past gracious with Sergius Paulus the Deputy so maliciously withstood the Apostles Paul and Barnabas and so powerfully wrought with the Gouernour to turne him away from the faith that the Apostle was faine vehemently to Act. 13. 8. oppose him and to disgrace him with the Deputy by bringing vpon that caytife by miracle a fearefull Iudgement of God And this danger of being tainted and corrupted with the sins of wicked men by keeping them company Salomon plainely implieth where he perswadeth vs to make no friendship with an angry man and not to goe with one that is furious lest wee Pro. 22. 24. learne his wayes and get a snare to our soules for as he saith before Thornes Vers 5. and snares are in the way of the froward he that doth keepe his soule shall bee farre from them And so likewise the Apostle where perswading the Corinthians to excommunicate the incestuous person lest they should be infected with his example vseth this as a reason because sin is like vnto leauen a little whereof leaueneth the whole lumpe The which we see 1. Cor. 5. 6. verified in the example of Ioseph who notwithstanding that he was Gen. 42. 15 16. so vertuous and Religious yet liuing in the Kings Court learned to sweare ordinarily by the life of Pharaoh Yea if their example be not strong enough to allure vs to sinne yet other motiues draw vs into it and especially feare of their scornes and reproches violence and persecution if we goe not with them hand in hand in their euill courses As we see in the example of Dauid who being in the Court of Achish one time basely counterfeiteth madnesse and at another time dissembleth and faineth himselfe to be a friend to the Philistims and an enemy to Gods people and in the Apostle Peter who Nazian ad Caesarium being amongst the High-priests seruants for feare of them denieth his Master So that as one saith wittily If wee keepe companie with wicked men though wee be not burnt with their fire yet wee shall be smutcht with the smoke Yea not onely doe wicked men hurt vs in these respects by this societie and familiarity if seeing their sinnes we doe not shew our dislike by our rebuke and if they will doe no good by leauing their companie but wee also shall hurt them and harden them in their sinnes because it is no small heartning and incouraging of wicked men to goe on in their euill courses when as they are countenanced with the societie of the godly and are mooued to thinke that they are if not commendable yet at least tolerable or else men of such Pietie would not be so inward and familiar with them Whereas contrariwise by shunning
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
before at large The fourth dutie is reprehension whereby we rebuke those that wittingly fall into sinne and wilfully continue in it without amendment The which the Apostle requireth where he chargeth vs to haue no fellowship with the vnfruitfull Epe 15. 11. workes of darkenesse but to reproue them rather implying that if wee see sinne in our brother and doe not rebuke him for it hauing a calling thereunto wee haue communion and fellowship with him and are accessary to his sinnes The right course of performing which dutie our Sauiour plainely setteth downe If thy brother shall trespasse against Matth. 18. 15. thee goe and tell his fault betweene thee and him alone and if he shall heare thee thou hast gained thy brother c. Which dutie if wee neglect we hate our brother in truth whatsoeuer shew we make to the contrary and doe nothing hereby but discouer our selfe-love which maketh vs loth to trouble our selues in so vnpleasant a businesse and suffer others rather to perish in their sinnes then wee will venter the alienation of their hearts from vs by giuing them any distaste And this reason the Lord vseth to presse this duty Thou shalt not hate thy brother in thine heart Leu. 19. 17. but thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him The fifth dutie is exhortation whereby wee incite and prouoke others vnto all duties of godlinesse pricking forward those which are dull and sluggish dehorting and disswading from vice and sinne those that are in danger to fall into it and incouraging those who runne well in the Christian race that they may continue faithfull and hold out vnto the end And vnto this the Apostle perswadeth vs Exhort one another dayly while it is called to day lest any of you be hardned through the deceitfulnesse Heb. 3. 13. of sinne The sixth dutie is consolation whereby wee strengthen the weake hands and feeble knees and refresh with seasonable Heb. 12. 12. comforts those which are ready to faint vnder the waight of their afflictions And this the Apostle requireth of all Christians Comfort 1. Thes 5. 11 14. saith he your selues together and edify one another euen as you doe and againe Comfort the feeble-minded support the weake be patient towards all men Reioyce with them that reioyce and weepe with them that weepe be of the same Rom. 12. 15. minde one towards another for it is an ease to those that are in misery to haue companions of their griefe and the heauiest waight is made more tolerable when as it is borne by many shoulders The seuenth duty is counsell whereby we aduize those who doe not know of themselues what to doe in the best course which is an excellent office to bee performed by those whom God hath indued with wisedome and sound iudgement towards them who are weake and defectiue in these gifts Yea in truth it is very profitable when it is giuen by those which are of equall parts yea oftentimes by those who are much inferiour vnto vs as we see in Abigails counsell to Dauid because lookers on being free from all preiudice and passion can see more cleerly then those who are interessed in the busines though at other times more quick-sighted pride selfe-loue and vnruly affections corrupting and blinding their iudgement and mis-leading them out of the right way The last duty tending to further one another in godlinesse is good example by which shining before them in the light of an holy conuersation we doe not onely shew them the wayes of righteousnesse but also as it were by the hand leade them in it And vnto this our Sauiour exhorteth Let your light so shine before men that seeing Mat. 5. 16. your good workes they may glorifie your Father which is in heauen And the Apostle Peter Haue your conuersation honest among the Gentiles that 1. Pet. 2. 12. and 3. 1. whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And so much concerning the ordinary helpes and meanes whereby wee may be inabled and furthered in all the duties of a godly life CAP. XXXIII Of extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing §. Sect. 1 Of solemne thankesgiuing what it is and when to be performed HAuing intreated of the ordinary meanes of a godly life it now followeth that we say something of the extraordinary which are such as are to be vsed vpon extraordinary occasions when God offereth them vnto vs. And these are specially two the first is holy feasting wherein we returne vnto God thankes and praise for his speciall blessings and benefits the other an holy fast wherein we doe after an extraordinary manner humble our selues before him in the sight and sense of our sinnes or some afflictions which they haue deseruedly brought vpon vs. Concerning the former I shall not need to say much seeing I haue already spoken of it and am here onely to shew what extraordinary thankes and praise we are to returne vnto God when as we are stirred vp thereunto by some extraordinary and speciall benefit The which is the same thanksgiuing spoken of before performed in a solemne special maner for some great extraordinary fauour of God shining cleerly in some more then vsuall benefit receiued as it were from his owne hand when in respect of secondary causes we could not so much as hope for it and in regard of our sinnes and vnworthinesse we had good cause to expect the contrary As when God hath magnified his wisedome power and goodnesse vnto vs in some wonderful deliuerance from some dreadful and desperate danger threatening imminent destruction or out of some grieuous calamity into which we are already plunged when as we could not reasonably expect helpe and safety from our owne meanes or the assistance of any creature but from God alone to whom nothing is impossible or in bestowing vpon vs some positiue benefit of great vse and worth when vpon the former considerations we could conceiue small hope that euer we should haue inioyed it Of the former we haue diuers examples in the Scriptures As in that solemne thanksgiuing rendred vnto God by the people of Israel for their freedome out of the Egyptian bondage and for drowning their enemies in the red Sea for which Moses Miriam with the rest of the people Exod. 15. men and women reioyce before God and sing vnto him songs of deliuerance The which they yeerly renewed in a most solemne manner in the celebration of the Feast of the Passeouer wherein they litterally magnified Gods mercy for that temporary deliuerance and typically for their spirituall Redemption from sinne Satan and all other enemies of their saluation by the true Paschall Lambe the Messias who was to bee slaine and offered to God his Father as a propitiatory sacrifice and all-sufficient price of Redemption
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
suffer thine eyes to bee blinded and dazeled with the sudden flashes of worldly vanities which like lightening passe swiftly away and leaue nothing behind but blacke darknesse so as thou canst not discerne the beauty and brightnesse of spirituall graces and heauenly excellencies Doe not content thy selfe with a slight and superficiall view of these following reasons which perswade thee for thine owne good vnto the duties of a godly life nor to haue read them ouer with a curious eye rather to see what may bee said then with a purpose to make vse of them for thy practice of holinesse if thou be thorowly conuinced by euidence of truth shining in them but ponder them seriously with thy selfe and if thou finde them to beare any waight be perswaded by them to neglect no longer thine owne good nor to deferre and put off the seruing of God in the duties of a godly life but seeke first his Kingdome and righteousnesse when as thou shalt plainly discerne Deut. 6. 24. that his glory and thy good are through his mercy so matched together that thou canst not seeke the one but thou shalt assuredly finde the other §. Sect. 2 That by leading of a godly life we are assured of freedome from all our sins both in respect of their guilt punishment and corruption Now the good things which accompany the duties of a godly life are either the benefits which as fruits and effects attend vpon it or those speciall and rich priuiledges wherewith God of his free mercy is pleased to crowne his owne graces and to reward as with rich wages that poore seruice which we performe vnto him The benefits which follow a godly life are either priuatiue consisting in our freedome from euill or positiue in the fruition of good and both of them either temporall or eternall The priuatiue benefits of this life are many according to the multitude of euils vnto which it is liable both in respect of sinne and punishment from which in the greatest and worst part we are by the benefit of a godly life freed and deliuered For first if wee leade a godly life it will be a meanes to assure vs of our freedome from the guilt of all our sinnes by sole vertue of Christs death and blood-shed applyed vnto vs by faith both in regard that these holy duties of a godly life are the vndoubted fruits of a liuely faith approuing it to bee sincere and vnfained and as fruits of our Sanctification assuring vs that the same vertue of Christs death and Resurrection which wee finde effectuall for the mortifying of our sinnes and our spirituall quickening vnto holinesse and newnesse of life hath been already alike effectuall vnto vs for the freeing of vs from the guilt of sinne in our Iustification of which the other are but fruits and effects And secondly wee shall hereby be freed in the greatest part from our fleshly corruption and innumerable actuall sinnes seeing those Psal 119. 9 10 11. that are carefull to please God in the duties of a godly life doe bend their whole force in the vse of all good meanes for the subduing of their carnall lusts that though they dwell yet they may not rule and raigne in them resist as much as in them lyeth all the tentations of their spirituall enemies alluring and drawing them into sinne and keepe a conscionable and diligent watch ouer themselues that they may not wittingly and willingly commit any thing which Gods Law hath forbidden and condemned Whereof it commeth to passe that howsoeuer they are sometime and it may be not seldome ouertaken through humane frailty and infirmity and so contrary to their purpose and resolution are led captiue into sinne yet are they by this care and circumspection preserued from falling into any knowne transgression for the most part and from hainous and grieuous sinnes which wound and waste the conscience and like the hectique feuer consume the graces of God as it were the vitall spirits which preserue the spirituall life into which worldly and carnall men who neglect the duties of a Godly life doe ordinarily fall and make them as it were their ordinary trade Or if through violence of tentation and neglect of keeping their watch they haue been surprised vpon a sudden and ouertaken of such sinnes yet hauing this care to please God in the duties of a godly life this will but very rarely happen and when it doth yet they doe not like wicked men multiply their transgressions by committing often the same hainous sinne nor impenitently continue in it from day to day and yeere to yeere but being through frailty falne they doe not lye still but labour to come out of it by vnfained repentance Now how inestimable this benefit is which accompanyeth a godly life whereby in the greatest part we get victory ouer our corruptions by which others are conquered and as slaues held captiue and preserued from falling into innumerable and those the most hainous sinnes it will easily appeare if we consider the greatnesse of the euill from which we are hereby deliuered namely from sinne which aboue all things in the world is most odious vnto God and most pernicious vnto our soules and bodies as being the root and fountaine of all those mischiefes and miseries vnto which men are lyable both in this life and the life to come §. Sect. 3 That by leading a godly life wee are freed from the punishment of our sinnes The which also may be a second motiue to perswade vs vnto a godly life in that being thereby in the greatest part freed from our sinnes in respect Prow 19. 23. of their corruption and sinfull acts and wholly in assurance of faith from the guilt of them by vertue of Christs death and obedience applyed vnto vs we doe also hereby escape the punishments which are due vnto them Of both which the saying of Salomon is verified The feare of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with euill to wit either of sinne and punishment And againe The Prou. 14. 27. feare of the Lord is a fountaine of life to make vs depart from the snares of death For first the faithfull which walke in the waies of holinesse and righteousnesse are wholly freed by the death and sufferings of Christ from all punishments properly so called which are inflicted to satisfie Gods Iustice seeing Christ hath made full satisfaction for all their sinnes and therfore as it would not stand with the Iustice of God to let them goe vnpunished so neither that they should be twice punished once in our surety and the second time in our selues as I haue proued at large in another place Christian Warfare the third part Whereas those who make no conscience of their wayes and neglect the duties of a godly life being out of Christ doe beare the punishment of their sinnes themselues both in this world and the world to come Secondly by
100. his Testimonies and keepe his Precepts he giueth more wisdome and vnderstanding then to the ancient or then to their teachers The which should be a powerfull reason to mooue vs vnto the practice of all holy duties in a godly life seeing hereby wee are assured of this spirituall illumination and heauenly Wisedome which is so high a priuiledge that it farre exceedeth all worldly treasures in so much as he who best knew it could not tell how to value it or to equall it with any price Happie saith he is the man that findeth wisdome and the Pro. 3. 14 15. 8. 11 19. 16. 16. man that getteth vnderstanding for the merchandize thereof is better then the merchandize of Siluer and the gaine thereof then fine Gold She is more precious then Rubies and all the things thou canst desire are not to be compared vnto her c. So Iob But where shall Wisdome be found And where is the Iob 28. 12 13. c. place of vnderstanding Man knoweth not the price thereof neither is it found in the Land of the liuing It cannot be gotten for gold neither shall siluer be weighed for the price thereof It cannot be valued with the gold of Ophir with the precious Onix and the Saphir c. And therefore if men thinke no paines too much to obtaine gold and precious treasures how much more should wee labour without wearinesse for the getting of this Spirituall Wisdome which in true worth doth so farre exceed them What care should we take to be in the number of the godly to whom this diuine Light onely shineth Yea to be richly stored with this treasure of godlinesse wherein this heauenly Wisdome chiefly consisteth For the feare of the Lord is Wisdome and to depart Iob 28. 28. from euill is vnderstanding Or as the Psalmist speaketh The feare of Psal 111. 10. Pro. 9. 10. the Lord is the beginning of Wisdome a good vnderstanding haue all they that doe his commandements §. Sect. 3 The third speciall priuiledge is Sanctification by the Spirit The third speciall priuiledge bestowed vpon the godly is that the Spirit of God sanctifieth them changing and renuing their natures from sinnefull corruption to sanctity and holinesse For it so inlighteneth their mindes that they behold sinne as it is in it owne nature most vgly and deformed and causeth them to condemne it as the greatest euill It worketh their wills hearts and affections to a loathing and detestation of it so that they consent not vnto it so farre forth as they are renued euen when the Law of their members warring Rom. 7. 23. against the Law of their mindes doth leade them captiue Neither can they sinne as in former times with full consent of will because it is in part sanctified nilling that which the flesh willeth in which regard the Apostle Iohn saith that he who is borne of God sinneth not for 1. Ioh. 3. 9. his seed remaineth in him and he cannot sin because he is borne of God And as being thus sanctified they are inwardly kept from sinne in respect of the loue of it and free and full consent vnto it so also from innumerable outward acts of sinne into which others fall partly because they looke more carefully conscionably to their waies but especially because the good Spirit of God dwelling in them quencheth the fiery darts of Satans tentations by his holy motions and monitions Gal. 5. 17. which oppose and fight against them and so stayeth them when they are ready to slip and vpholdeth them when they are ready to fall Yea by renuing and changing of our natures it worketh in vs so farre forth as we are sanctified an vtter auersnesse to sinne and maketh vs spiritually to hate it as much as euer we naturally loued it so that it is no paine to vs nor any violence offered vnto our will when wee resist and flee from sinne as it is to the wicked and vnregenerate who naturally drinking in iniquity as the Fish water are as it were tormented Iob 15. 16. with thirst when they are forced to to forbeare it But though there were no shame nor punishment to restraine them no law to condemne them nor heauen or hell to reward or punish them yet they would be a law to themselues and with all cheerefulnesse flee and forsake sinne out of that hatred and detestation which they haue conceiued of it And as they are thus preserued from sinne so beeing quickned by the Spirit of God dwelling in them they receiue power and spirituall strength whereby they are inabled to doe Gods will and to serue and please him in the duties of a godly life that not with that irkesome tediousnesse which the vnregenerate feele in themselues because Gods will and theirs are opposite and contrary one to the other but with cheerefulnesse and delight as the Angels in heauen because their wills being changed and renewed are conformed to the will of God so that in doing his will they doe their own in which regard it is their meate and drinke when as with our Sauiour they Ioh. 4. 34. performe the will of their heauenly Father Now what a singular priuiledge is this to bee freed from the tyranny of sinne and Satan so as they haue no dominion ouer them to rule and carry them which way they list to their vtter ruine and destruction To leaue sinne not as wicked men for feare of punishment though they loue it better then the first borne of their bodies yea then their owne liues but out of meere Micah 6. 6. hatred and detestation of it because there is an auersenesse of their renewed nature vnto it To yeeld obedience vnto Gods Law not out of terrour and constraint but out of loue and liking To long and Psal 84. 2. thirst in our soules after Gods presence and the fruition of his holy ordinances and euen to breake with longing after Gods Iudgements at all times Psal 119. 20. that wee may yeeld vnto them that perfect obedience which he requireth and we desire To esteeme sinne the greatest bondage and to complaine most bitterly when we are led captiue by it Finally to be freed from all burthen and wearisomenesse in our obedience and to esteeme Christs yoke light and easie yea sweete and pleasant seeing Gods glory and our saluation our obedience and eternall Psal 1. 1 2. Luke 11. 28. blessednesse are inseparably linked together All which inestimable priuiledges accompanying a godly life may as effectuall reasons moue vs to imbrace it §. Sect. 4 The fourth speciall priuiledge is internall and spirituall ioy The fourth speciall priuiledge which the Spirit of God bringeth to the godly is internall ioy which the Apostle numbrâ—â—â— among the fruits of the Spirit and is a grace that ariseth out of our iustification Gal. 5. 22. and reconciliation with God peace of conscience and assurance of our saluation which cannot be crossed by any
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
our selues in vaine by labouring after impossibilities Finally that though wee haue neuer so much grace and be as forward as any in the duties of godlinesse yet we may fall from this state and become as wicked as any other and therefore seeing when we haue done our best in seruing God and haue with much paines stored our selues with all spirituall graces wee may lose all our labour and become notwithstanding all our care and diligence vtter brankrupts in all goodnesse it were our best course to giue ouer this doubtfull paines in the seruice of God and to satisfie our owne lusts with the present fruition of worldly delights Of all which tentations which Satan as impediments casteth in our way to discourage vs in the course of godlinesse I haue largely spoken in the first part of my Christian Warfare and therefore heere thus briefly passe them ouer referring the Christian Reader to that Booke for his more full satisfaction in these points §. Sect. 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlinesse or from proceeding in them In respect of the godly life it selfe Satan raiseth against vs many lets and impediments either to hinder vs from entring into the course of Christianity or to make vs performe the duties required in it superficially and vnprofitably In respect of the former he vseth many deuices to stop our entrance into the wayes of godlinesse And first he laboureth to keepe our eyes blinded with ignorance that wee may not see the wayes of godlinesse wherein we should walke or if they be discouered by the light of the Gospel shining vnto vs hee will indeuour to keepe vs from seeing the profit and necessity of walking in them The former whereof we may auoyd by remembring and considering that sauing knowledge is one of the chiefe grounds of a godly life without which it is no more possible that we should performe the duties of Christianity then to walke in difficult wayes hauing no eyes to guide vs nor light to direct vs in them And therefore we must not content our selues with our good meaning and ignorant deuotion which can bring foorth no better fruits then blind superstition and will-worship which are odious vnto God but vse all good meanes whereby our minds may be inlightened with the sauing knowledge of Gods truth and carefully inquire after the good and old Ier. 6. 16. wayes as the Prophet speaketh that wee may walke therein and finde rest to our soules And for the auoyding of the other wee must know and remember that nothing in the world is so profitable and necessary as to walk in the wayes of godlinesse after that by the light of truth they are discouered vnto vs seeing this alone though all worldly things bee wanting will make vs happy and blessed in this life and the life to come Luk. 10. 42. whereas if we haue all other things and want this wee shall be wretched and miserable Secondly Satan laboureth to hinder vs from entring into the wayes of Christianity by alluring vs to continue in our sinful courses with the baites of worldly vanities and by causing vs to content our selues with the present possession of these earthly trifles hee maketh vs to neglect our heauenly hopes which are infinitely more excellent and permanent For the escaping of which snare wee must labour to contemne these inticing baites by considering that these worldly things are in respect of spirituall grace and heauenly glory vaine and vnprofitable vncertaine mutable and momentany as elsewhere I haue plainely shewed Christ Warf 2. part Thirdly he hindreth vs frō all duties of godlinesse by the deceitfulnesse of sin which he secretly windeth into our hearts by degrees till by many acts of wickednesse he hath brought vs vnto a custome which is like another nature and hath in it the commanding force of an vnresistable Law Which hindrance if we would auoyd we must watch ouer our selues that our hearts be not hardned through the deceitfulnesse of sinne to which purpose Heb. 3. 13. we must shunne the first occasions withstand the first motions of it and plucke vp these cursed plants before they be thorowly rooted or if wee haue already loaded our consciences with these dead workes our second care must bee to breake off our sinnes by vnfained repentance offering heerein to our corrupt nature an holy violence and as the Apostle speaketh We must lay aside euery waight and the sinne that doth so easily beset Heb. 12. 1. vs clinging as it were about our neckes to hold vs backe that wee may so runne with patience vnto the Race which is set before vs making voyd by degrees the strong custome of sinne by the acts of piety and righteousnesse vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience Finally Satan laboureth to hinder vs from entring into the course of Christianity by perswading vs to make delayes and when he cannot any longer make vs beleeue that it is needlesse or of small waight but that seeing the profit and necessity of it wee doe resolue to leaue our former sinfull liues and to betake our selues vnto Gods seruice he will perswade vs to deferre it for a time as a thing vnpleasing to our corrupt nature and vnprofitable to our worldly ends vntill we may finde some fitter opportunity and haue better settled our earthly businesse The which impediment I shal haue fitter occasion to remoue in the following Discourse Onely let vs here remember that if we will be aduised by our Sauiours wise counsell We must first seeke the Kingdome of God and his righteousnesse Math. 6. 33. which being a matter of greatest waight and in comparison onely necessary we must not put it off till after-times which are vncertaine but secure our selues of it whilest the day of saluation lasteth And these are the common impediments which Satan casteth into our way that he may stop vs from entring into the wayes of godlinesse with which if he cannot so farre preuaile as to make vs neglect all holy duties altogether hee will in the next place indeuour to make them vnprofitable for our saluation To which purpose amongst many other lets he chiefly and most vsually vseth these two The first is to keepe vs from feeling in them any power of godlinesse for the bettering of our spirituall estate by causing vs to performe these duties in a cold and formall manner more for custome then conscience sake The other is to make vs fickle and vnconstant in them performing them by fits and flashes when we haue least to doe and haue some spare time from our worldly imployments The former whereof wee may auoyd by setting our selues about the duties of Christianity as our mayne businesse with all resolute diligence and zealous deuotion knowing that it is impossible to trauaile in this way so full of difficulties and dangers without serious indeuour or to performe duties of so high a nature
the world hath been from the beginning the Gen. 3. 15. portion of all Gods Saints and seruants whom it hath pursued with deadly malice because they haue been beloued of God Yea aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ and therefore we must not thinke much if it pursueth vs with the like malice For as he hath told vs The seruant is not greater then his Lord If they haue Joh. 15. 19 20. persecuted me they will also persecute you Fourthly the worlds hatred needeth not to discourage vs in the wayes of godlinesse seeing it is vnto vs a comfortable euidence that we are not of the world for then it would loue his owne but that we are the true Disciples of Iesus Christ whom he hath chosen out of the world Yea contrariwise if the world should loue vs we had iust cause to suspect our selues seeing loue ariseth out of likenes neither could we be so much in the worlds fauour vnlesse we too much fauoured it Fifthly the worlds hatred cannot discourage vs if wee consider that it is abundantly recompenced with the loue of God and of his Saints and blessed Angels For the worlds malice can but bring some temporary trouble ioyned with much inward and spirituall comfort but in the fauour of the Lord is life and blessednesse And therefore Psal 30. 5. as no wise man who is highly in the fauour of his Prince his chiefe Nobles and the best of the people will greatly care for the hatred of base gally-slaues and the abiects of the Land especially when the fauour of both will not stand together so if we be truly wise for our owne good we will not if we be assured of Gods loue and all his faithfull seruants regard much the hatred of the world which can loue none but those whom God hateth Finally this hatred of the world for righteousnesse sake will not dismay vs if we alwayes remember that it shall be rewarded with euerlasting happinesse according to that of our Sauiour Blessed are Luk. 6. 22 23. yee when men shall hate you and when they shall separate you from their company and shall reproch you and cast out your name as euill for the Sonne of mans sake reioyce yee in that day and leape for ioy for behold your reward is great in heauen for in the like manner did their fathers to the Prophets §. Sect. 3 That the former poynt ought to be held with diuers cautions But yet some cautions must be heere obserued as first that howsoeuer we are not to loue the world nor to maintaine neere and inward familiarity Rom. 12. 18. with Gods enemies yet in respect of our priuate carriage we must behaue our selues innocently and iustly towards them and as the Apostle speaketh as much as in vs lyeth haue peace with all men Secondly we must so hate their sinnes their worldlinesse and prophanesse as that in the meane time we loue their persons performing vnto them all ciuill and religious duties whereby we may gaine them to Christ and bee meanes as much as in vs lyeth of their conuersion and saluation Thirdly that vnder colour of hating the world we doe not carry our selues cynically and harshly peeuishly and contentiously with those which remaine still professed worldlings but goe forward in the practice of all holy duties with all meeknesse of conuersation opposing them in nothing but when they oppose vs in piety and righteousnesse For the world is ready to hate vs too much already for our profession and practice of Gods true Religion though by our peruerse behauiour and rigid stiffenesse euen about things indifferent we doe not giue it any cause to hate our persons And therefore let vs auoyd their errour who when they haue taken vpon them the profession of Christian Religion thinke themselues bound to professe open enmity against all those who are contrary minded and that they best approue their Christianity when as the fire of dissension by their tart behauiour is kindled betweene them because Christ came to Math. 10. 34. Luk. 12. 49. bring a sword and fire vpon the earth and to set at variance euen those which are of a mans family For in many other places wee are earnestly exhorted to vse all meeknesse and loue that we may win them by our conuersation who are without vnlesse it be in the cause of God and the defence of his truth And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull whereby standing vpon tearmes of hostility they should prouoke the enemies of the Gospell against them but rather of their sufferings and persecutions which for Christs sake and the Gospell they should indure at the hands of the wicked though they behaued themselues as meekly and mildly as innocently and louingly as the cause of God and defence of his truth would suffer them Or if at all of their doings and oppositions against prophane worldlings yet not in such things wherein they might lawfully agree but in matters weighty and important as concerning Gods glory and their owne saluation and not in spleene and spite or priuate reuenge but when they haue lawfull authority to suppresse their fury curbe in their malice or by an open war according to the Law of God and Nations proclaymed against them Finally we must take heed that we doe not esteeme all them as worldlings who goe not as farre as wee in the profession of Religion and the practize of holy duties for there are Christians of all sizes and ages and as well babes as growne men in Gods family But those onely are to be ranked in this number of worldly opposites who are professed enemies of Christian Religion or onely haue the name of Christians but are in truth grosse idolaters or wickedly prophane who in their liues deny the power of that truth which they outwardly professe maligning and hating all those who loue and feare God euen for their godlinesse sake and displaying their banners of impiety against all grace and goodnesse Neither doe I thinke that formall Christians who liue ciuilly amongst vs professing Christianity and ioyning with vs in the publique exercises of Religion are to be reckoned amongst these worldlings who oppose vs and whom we oppose though wee cannot obserue in them any signes of sound conuersion or of the sincerity and power of godlinesse seeing our Sauiour himselfe is sayd to haue loued the yong man who yet had not so farre proceeded in the course Marke 10. 21. of Christianity but prophane persons lewd liuers notorious blasphemers professed scorners and malicious opposers against the Professors and practisers of Gods true Religion §. Sect. 4 Of the false iudgement of the world shewed in their bitter censures of the godly And thus we may incourage our selues in the duties of a godly life against the hatred of the world and wicked men Let vs in the next place consider
Creatour Fourthly because in our sharpest persecutions we are so inwardly comforted with the consolation of Gods Spirit that in our greatest sufferings our ioy may well exceed our griefe For as the 2. Cor. 1. 5. sufferings of Christ abound in vs so also our consolation aboundeth by Christ as the Apostle found in his owne experience And this is that lasting and full ioy that our Sauiour promised to giue and so to continue it vnto vs Ioh. 15. 11. that no man should bee able to take it from vs. This is that ioy which causeth vs to reioyce in tribulation singing vnto God with Paul and Silas Psalmes of praise when our backes are torne with stripes and our feet Act. 16. 25. fastened in the stockes §. Sect. 5 Of the patience which the Saints haue shewed in suffering persecutions Fourthly let vs incourage and comfort our selues against all persecutions by remembring the patience and meekenesse the ioy and thankfulnesse which the Saints and holy Martyrs of God haue shewed in suffering all crosses and calamities tortures and grieuous paines which the wicked world could inflict vpon them For wel may we go forward in this afflicted way with ioy and comfort when as we haue the Word of God to be our guide the holy Martyrs of former ages as precedents for our imitation and the faithfull that now liue with vs to beare vs company Thus wee reade that the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ Thus the Saints tooke ioyfully the spoiling of their Act. 5. 41. goods knowing in themselues that they had in heauen a better and more induring Heb. 10. 34. substance And when they were tortured accepted not deliuerance that they might obtaine a better resurrection Others had triall of cruell mockings Heb. 11. 35 36. and scourgings bonds and imprisonment They were stoned sawne in sunder tempted and slaine with the sword c. And thus the holy Martyrs of the Primitiue Church and of later dayes euen tyred their tormentors with their patience and constancie out-faced their most bitter tortures with their cheerefull countenances reioyced in the scorching flames and euen before they died triumphed ouer death And therefore as the Apostle exhorteth seeing we are compassed about with so great a cloud of witnesses let vs Heb. 12. 1. lay aside euery weight and the sinne which doth so easily beset vs and let vs run with patience vnto the race that is set before vs c. §. Sect. 6 That our persecutions for righteousnesse sake shall bee richly rewarded Fifthly let vs consider the great and rich rewards which are giuen graciously vnto all those who suffer for the truth and righteousnesse sake For Phil. 1. 29. first in it selfe it is an high and holy priuiledge to suffer any thing for the name of Christ which the Apostle maketh a higher degree of dignity then simply to beleeue in him to iustification which is common to ordinary Christians For vnto you saith he it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake which is a prerogatiue peculiar to the holy Martyrs In which regard the Apostle Iames would haue vs to account it not an ordinary matter of common reioycing but of exceeding ioy when wee are thus tempted and tryed But how Iam. 1. 2. much more haue we cause of vnspeakeable ioy in our greatest afflictions and persecutions if we consider the present comfort which wee feele in conscience of well-doing and the inward peace and ioy in the holy Ghost which alwayes accompany our sufferings for the profession of the truth and practice of holy duties and the future rewards which God hath promised to all that indure them with constancie and patience For if wee lose this life which is mortall and momentany we shall in lieu thereof find such an one as is immortall and euerlasting If we suffer with Christ we shall Ioh. 12. 35. also raigne with him If we be persecuted for righteousnes sake we are by Christs 2. Tim. 2. 12. owne mouth pronounced blessed because the Kingdome of heauen belongeth Mat. 5. 10. vnto vs. So the Apostle Peter If ye suffer for righteousnesse sake 1. Pet. 3. 14. happy are ye and be not afraid of their terrour neither be troubled yea rather as our Sauiour exhorteth Reioyce and be exceeding glad for great is your Mat. 5. 11. reward in heauen And the Apostle Peter likewise willeth vs to reioyce in as 1. Pet. 4. 13. much as we are partakers of Christs sufferings because when his glory shall be reuealed we shall be glad also with exceeding ioy And surely if we consider well of it there can be no greater cause of sound reioycing seeing there is no comparison betweene our present sorrowes and future ioyes betweene our smart of afflictions and solace of heauenly delight either in their quantity or continuance according to that of the Apostle I reckon that Rom. 8. 18. the sufferings of the present time are not worthy to be compared with the glory which shall be reuealed in vs for after that we haue suffered but a little while 1. Pet. 5. 10. God will call vs into his eternall glory by Christ Iesus and as the Apostle speaketh These light and momentany afflictions shall cause vnto vs a farre more 2. Cor. 4. 17. exceeding and eternall weight of glory And therefore let vs not looke to the sorrowfull seed-time but to the ioyfull haruest not to our present labours but to our Sabbath of rest not to our bleeding wounds in the Christian Warfare but to our victory and euerlasting triumph not to the fire and faggot gibbet and sword but to the glorious Crowne which Apoc. 2. 10. shall be set vpon his head that fighteth vnto the death Let vs looke to Iesus Heb. 12. 2. the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despising the shame and is now set downe at the right hand of the Throne of God that so following his example wee may partake with him in ioy and happinesse On the other side let vs set before vs the dreadfull estate of those men at the day of Iudgement who either to please men or to gaine their worldly ends or finally for feare of punishment haue denyed Christ and his Truth either verbally with their mouthes or really in their actions For amongst other desperate sinners the fearefull Apoc. 21. 8. shall be reiected of Christ and haue their portion in that lake which burneth with fire and brimstone And as they haue denyed him before men so he will Mat. 10. 33 34. 7. 23. deny them before his Father in heauen saying Depart from me ye workers of iniquity I know yee not Suppose therefore that wee could by neglecting all Christian duties attaine vnto the honours riches and pleasures of the earth
before him all the dayes of our liues He hath bought vs with a price that we should glorifie God in our bodies and in our spirits because they are his He hath giuen himselfe for 1. Cor. 6. 20. vs not onely that hee might iustifie vs in the remission of our sinnes but also sanctifie and clense vs with the washing of the water by the Word that he Eph. 5. 25 26. might present vs vnto himselfe as a glorious Spouse and Church not hauing spot or wrinkle or any such thing but that we should be holy and without blame Finally he hath redeemed vs not onely from the guilt of sinne but also from our vaine conuersation by shedding his most precious Blood as the 1. Pet. 1. 18. Apostle Peter speaketh And therefore if wee doe not finde and feele the vertue of Christs death and merits as effectuall for our sanctification as for our iustification and to free vs from the corruption of sinne as well as from the guilt and punishment wee haue little cause to presume of their efficacy for our saluation seeing these are alwayes inseparably linked and conioyned Lastly let vs consider that as our Sauiour Christ came Mat. 9. 13. to saue sinners so withall to call them to repentance And that the Redeemer Esa 59. 20. came only to Sion and to them who turne from transgression in Iacob and therefore let vs not foolishly presume that we shall be his redeemed if wee continue in our sinnes without repentance Let vs not post off God to another time when he offereth vnto vs mercy and forgiuenesse But let Esa 55. 6 7. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Let the wicked forsake his wayes and the vnrighteous man his thoughts and let him returne vnto the Lord and then hee will haue mercy vpon him and abundantly pardon as hee hath promised Let vs not presume on Gods mercy whilest we continue in our sinnes yea rather after that wee haue vnfainedly repented of our sinnes let vs feare alwayes considering our Pro. 28. 14. owne frailty and infirmity which maketh vs apt to relapse into them and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling and whilest we presume of standing take heed of falling Phil. 2. 13. 1. Cor. 10. 12. And if we call God Father who without respect of persons iudgeth according to euery mans workes let vs passe the time of our soiourning heere in feare as the 1. Pet. 1. 17. Apostle Peter exhorteth vs. §. Sect. 4 Of presumption in neglecting the meanes of holinesse And thus wee see how carnall presumption generally hindereth vs from entring into or proceeding in a godly life and how we may remoue this impediment More especially we are hindred thereby when as wee presume that we may performe all duties required vnto it notwithstanding that wee neglect all meanes of sanctification and holinesse which God hath ordained for the working his graces in vs as hearing the Word receiuing the Sacrament Prayer and the rest by the extraordinary operation of his holy Spirit in vs. For the remoouing of which impediment wee are to know that howsoeuer God sometimes to shew the infinitenesse of his mercy goodnesse and power which are free and not tyed vnto any meanes doeth when wee least thinke of it and when wee haue not so much as a desire and indeuour to serue and please him regenerate and conuert vs according to that of the Apostle I was found of them that sought me not I was made manifest vnto them Rom. 10. 20. that asked not after me As we see in the example of those who comming to heare the Word onely for forme and fashion sake without any desire Act. 2. 13 37. to profit by it are notwithstanding effectually called and truely conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance And though also when greater meanes are wanting as in the time of persecution the Lord giueth an extraordinary blessing to such as are meane and small causing his seruants like Moses and Elias to goe on constantly for many dayes in the waies of godlinesse in the strength of one meale to the end it may appeare that the worke of conuersion and sanctification is not effected by any vertue inherent in the meanes but that it is a gift of his grace and conuayed vnto vs by the powerfull working of his holy Spirit yet this is not Gods common course and ordinary manner of working his graces in vs but ordinarily hee will haue vs to vse the meanes and sanctify them as his owne holy ordinances that they may bee effectuall to the ends for which we vse them which if wee neglect we doe in a presumptuous maner tempt the Lord and can haue hereby no more hope that God will worke his graces in vs or enable vs vnto the duties of a godly life then if we rest vpon his immediate prouidence and in the meane time neglect our meate which hee hath ordayned to nourish vs or our clothes which hee hath appointed vs to vse for the keeping of vs warme CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of minde feare and desperation §. Sect. 1 That scrupulosity is a great impediment to a godly life THe third sort of carnall affections which are impediments to a godly life are such as are in the quite contrary extreme to the former as anxious and superstitious scrupulosity heauinesse and too much deiection of minde feare and desperation Superstitious scrupulosity is when through naturall blindnesse and want of sound knowledge we doubt of all our actions whether they be lawfull or vnlawfull and call euery thing into question being ready to yeeld vnto euery tentation which abridgeth vs of our Christian liberty when some fearefull iudgement is suggested and threatned by the deuil and our owne corruption if we forbeare not the vse of things lawfull or doe not such things as are vnlawfull The which we mistaking for our owne thoughts and concluding that wee haue giuen our full consent vnto them though in truth they are the meere suggestions and tentations of our spirituall enemies doe yeeld our selues ouer vnto them as though wee were bound vpon some fearefull penalty to obey them though they haue no ground or warrant out of Gods Word yea in truth are expresly contrary vnto it The which is a notable impediment to a godly life First because it maketh vs to spend our thoughts and time about toyes and trifles as the vsing or not vsing such creatures the doing or not doing of such actions as are in their owne nature indifferent and of small importance whilst in the meane while wee neglect the maine duties of Gods seruice and of a godly life Secondly because these scrupulous and superstitious feares apprehending vpon euery vaine
though those who are in their youth and prime age be weary faint and vtterly fall yet if being humbled in the sense of our owne weakenesse we doe deny our selues and waite vpon the Lord he will renew Phil. 1. 6. our strength and we shall mount vp with wings as Eagles we shal run and not be weary and walke and not be faint This worke of regeneration is not our own but the Lords who is as able willing to perfect a work as to begin it for not to finish what he hath vndertaken and begun were a signe either of inconstancie or want of power whereas he is immutable and omnipotent according to that of the Prophet Shall I bring to the birth and not Esa 66. 9. cause to bring foorth saith the Lord shall I cause to bring foorth and shut the wombe saith thy God Though then the duties of a godly life seeme vnto vs hard difficult and euen vnpossible yet let not this discourage vs seeing nothing is impossible with God though they bee so farre aboue our abilities Luk. 1. 37. that they also exceed our hopes so as we scarce dare sue and seeke after that power of performance which God requireth and we desire let vs remember that the Lord is able to doe exceeding abundantly aboue all that we aske or Eph. 3. 20. thinke according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence and to sinke in euery tentation let vs goe on cheerfully for all this seeing our God is able to keepe vs from falling and to Iude vers 24. present vs faultlesse before the presence of his glory with exceeding ioy Yea he is ready to preuent vs with his grace and not only to worke in vs as in the Prodigall son some good desires of returning vnto our heauenly Father Luk. 15. that we may serue him but euen when he seeth vs afarre off he will run to meet vs giue vs kind intertainment and feast vs so with a banket of his graces that we shall be inabled with cheerfulnesse to doe his worke And therefore though we find neuer so mighty opposition as soone as we are entred into the course of Christianity yet being assured of Gods presence and assistance let not this dismay vs For if God be with vs who can be against Rom. 8. 31. vs Pharaoh may wel frowne and storme against vs but his ruine shal be our safety The deuill may rage and as it were rend vs with his tentations but out he must come leaue his hold when God commandeth him Though we apprehend the greatnesse and difficulty of the worke and our owne weakenesse and insufficiency to goe thorow with it let not this discourage vs from vndertaking it for the Lord is with vs his grace is all-sufficient and his power is manifested and glorified in our infirmities Though we are weake 2. Cor. 12. 9. Eph. 6. 10 13. in our owne strength and able to doe nothing yet we are strong in the Lord and in the power of his might with the Apostle able to do all things through the power of Christ which strengtheneth vs. Though we through our corruption are prone to fall into any sinne the Lord shall deliuer vs from euery euill 2. Tim. 4. 18. worke and preserue vs vnto his heauenly Kingdome and finally though we are so fettred and gauled with our naturall corruptions that wee can scarce creepe in the wayes of Gods Commandements yet we may resolue to run Psal 119. 32. in them with great agility and swiftnesse when he shall be pleased to inlarge our hearts They saith an ancient Father who resolue to passe from the loue of worldly pleasure vnto an honest and vertuous life finde it at the Cyr. in Hesaiam lib. 4. cap. 55. first a rough and vncouth way which is hardly passable For the sweetnesse of a long settled and confirmed custome opposeth and hindreth them and lothnesse to breake it doth much intoxicate and disturbe their mindes Neither can our carnall affections be easily shunned or subdued nor is the way of vertue plaine and easie to euery one who offereth to run in it But yet God prospering and helping vs forward and smoothing and leuelling these rough and vnpassable wayes a man may easily escape or ouercome the assaults of his owne carnall affections and couragiously mount vnto the top of the hill of vertue §. Sect. 3 That God the Sonne ioyning with vs taketh away all difficulty Secondly God the Sonne ioyning with vs in the duties of a godly life will take away all difficulty and enable vs to performe them with all cheerefulnes and delight For being vnited vnto him by a true and a liuely faith and ingrafted into this blessed fruitfull Vine as liuing branches wee shall receiue such spirituall life and sap of grace from him that we shall bring forth the ripe grapes and pleasant fruits of holinesse and righteousnes Being knit vnto him in this blessed vnion and becomming liuely members of his body wee shall haue communion with him and receiue such vertue and vigour as shall be effectuall not only for our iustification but also for our sanctification From his death Rom. 6. 4. we shall receiue vertue strength for the mortifying of the flesh and the sinfull lusts thereof so as it shall no longer reigne and rule in vs as in former times and from his Resurrection such a quickning power as will enable vs to rise out of the graue of sin and to walke in the waies of holinesse and righteousnesse bringing forth the plentifull fruits of new and true obedience Besides our Sauiour who exhorteth vs to take his yoke vpon vs offreth himselfe to ioyne with vs and to be our yoke-fellow and as the taller and stronger Oxe drawing together with one that is lesse and weaker easeth him of the chiefest part of the burthen so our Sauiour so farre exceeding vs in greatnesse and strength doth free vs from all irkesomnesse and cumbersome tediousnesse of that burthen which he layeth vpon vs by bearing it vp vpon his owne blessed necke and shoulders Neither doth he call vs vnto him to trouble and vex vs but to ease and comfort vs. Not to oppresse vs with a burthen aboue our strength but to lighten vs of the intolerable load of sin by taking it vpon himselfe in stead wherof he layeth vpon vs his sweet and easie yoke of Euangelicall obedience according to that his gracious call and inuitation Come vnto me all yee Matth. 11. 28 29 30. that labour and are heauie loaden and I will ease you take my yoke vpon you and learne of me for I am meeke and lowly in heart and yee shall finde rest vnto your soules for my yoke is easie and my burthen light So that though it be a yoke and burthen yet it needs not dismay vs seeing it is but light and easie in comparison of that
of that fulnesse of ioy and of those eternall pleasures Psal 16. 11. Pro. 28. 12. which are at Gods right hand for euermore So that when righteous men reioyce there is great glory as the Wise man speaketh seeing their ioy farre exceedeth the ioy of them who reioyce in their corne and wine as being not onely much more excellent both in respect of Psal 4. 7. the nature and obiect but also an earnest-penny of a greater bargaine the first beginnings and prime taste of those full riuers of diuine pleasures whereof they shall drinke their fill in Gods Kingdome and the first fruits of that heauenly and happie haruest of ioy which is reserued for them in the life to come And therefore no maruaile seeing this spirituall ioy is aboue all others most excellent that Dauid when hauing wounded his conscience with grieuous sinnes hee was depriued of the sense and feeling of it for a time did so earnestly desire to haue it againe restored Restore vnto mee Psal 36. 8. Psal 51. 12. the ioy of thy saluation and vphold mee with thy free Spirit Seeing herein hee had much more contentment sound comfort and delight then in all the earthly pleasures which a Kingdome could yeeld vnto him For they all were but slight and childish this solid and substantiall they vaine and worthlesse this excellent and of incomparable value they short and fickle momentany and mutable this durable and permanent And this is the second reason to commend vnto vs this spirituall Ioy in that it is not like worldly ioyes onely by fits and flashes but settled and constant in all estates and conditions as well in aduersity and affliction as in prosperity and all earthly aboundance For if our hearts bee once replenished with this Ioy no man shall bee able to take it from vs and being of a spirituall Rom. 5. 3. Iohn 16. 22. and diuine nature no earthly thing can quell or quench it No prison can locke it from vs no banishment can diuide and seuer vs no losses and crosses confiscations of goods Rackes or Gibbets fire or sword can take it away and depriue vs of it For in all extremities wee haue an inward Comforter euen the Spirit of God dwelling in vs which filleth our hearts with ioy and turneth our mourning into mirth and gladnesse and as our afflictions Iohn 16. 7. 2. Cor. 1. 5. doe abound so also he causeth our consolations to abound much more Wee liue the life of faith and not of sense which looketh not so much vpon things present as vnto our future hopes and certaineties and hereby wee apply vnto vs Gods Word and gracious promises which supplyeth comfort sufficient to support vs in all our sorrowes For it assureth vs that those are blessed which mourne now because they shall bee comforted and which weepe now for they shall laugh Math. 5. 4. Luke ◠21. That all things euen afflictions themselues shal worke together for the best and our momentany and light suffrings shall cause vnto vs a farre most excellent Rom. 8 28. 2 Cor. 4. 17. Act. 14. 22. 2. Tim. 2. 12. and eternall waight of glory that by these many tribulations wee shall enter into the Kingdome of heauen and if we suffer with Christ wee shall also raigne with him And this was that Word of God applyed by faith which was Dauids comfort in his afflictions without which hee should haue perished Psal 119. 50 92 This was it which made the Church of Macedonia in a great triall 2 Cor. 8. 2. of affliction and in their deepe pouerty to haue withall abundance of ioy This made the godly Hebrewes to take ioyfully the spoyling of their goods knowing Heb. 10. 34. that they had in heauen a better and induring substance Finally by this the Apostle himselfe was filled with comfort and exceeding ioyfull in all his 2. Cor. 7. 8. tribulations But contrariwise the carnall ioy of worldlings in the pleasures of sinne is fickle and false mutable and momentany like the short blaze and crackling of thornes vnder a pot or laughter in a fit of phrensie Eccl. 7. 6. or of a man tickled which laugheth in the face and countenance when he is grieued at the heart because in the middest of their mirth they haue many a cold qualme and checke of conscience being not able to forget that after all their youthfull reioycing they must come vnto Iudgement Chap. 11. vers 9. The which euen in laughter maketh the heart sorrowfull because the end of Prou. 14. 13. their mirth is heauinesse and when they glory in outward appearance to haue 2. Cor. 5. 12. no ioy at all in the heart For who but fooles can reioyce in their full barnes and abundant prouisions that remembreth This night his soule shall be Luk. 12. 20. taken from him Who can haue any sound ioy and comfort in such pleasures and delights which within a while shall end in endlesse woe and misery according to that of our Sauiour Woe vnto you that laugh now for Luk 6. 25. ye shall mourne and weepe §. Sect. 6 That this spirituall ioy is proper to the godly and belongeth to no other Finally the faithfull who resolue and indeuour to serue and please God in the duties of a godly life haue propriety in this spirituall and Psal 33. 1. Psal 111. 8 15. heauenly ioy seeing it belongeth to them all and to them alone none other hauing any part and share in this high and holy priuiledge For first this ioy in the Scriptures is appropriated vnto them onely and no other So the Psalmist Reioyce in the Lord O ye righteous for praise is comely for the vpright And againe Light is sowne for the righteous and gladnesse for the vpright in heart The voyce of reioycing and saluation is in the Tabernacles of the righteous In which regard he desireth to see the good of Psal 106. 5. Gods chosen to reioyce in the gladnesse of his Nation that hee might glory with his inheritance And the Prophet Esay ioyneth these together Thou meetest Esa 64. 5. him that reioyceth and worketh righteousnesse Secondly the faithfull can only thus reioyce because all the causes of this spirituall ioy belong peculiarly vnto them alone For they onely are elected to saluation in which respect our Sauiour exhorteth his Disciples to reioyce in this because their names were written in the Booke of life They alone are the redeemed of Luk. 10. 20. the Lord who being freed out of the captiuity of all their spirituall enemies haue exceeding great and iust cause to reioyce in this gracious deliuerance And when by the glad tidings of the Gospell the Lord proclaimeth Esa 61. 1 2 3. liberty to captiues and the opening of the prison to them that are bound then doth hee also thereby comfort them that mourne giuing vnto them beauty for ashes and for mourning the oyle of ioy So the Prophet
his holy and pure nature cannot sinne or doe any euill which is contrary vnto it And as well may we say that the glorified Saints who are crowned with ioy and happinesse haue lost all their liberty because they are so confirmed by supernaturall grace that they cannot sinne as that we are depriued of it because wee are restrained by Gods Word and holy Spirit from all manner of wickednesse or that a sonne hath lost his liberty when hee liueth according to his Fathers will that dearely loueth him and is freed from the gouernement of some base slaue who egged and thrust him on in all wicked courses which in the end would depriue him of his fathers loue and iustly disinherite him of his desired patrimony Yea let vs know that as sinne is the greatest bondage so the seruice of God is the greatest and best liberty when as we are stablished in all grace and goodnesse by his free Spirit Psal 51. 12. and submit our selues to be guided directed by it in all our wayes as the body by the soule For as the Apostle speaketh Where the Spirit of the Lord is there is liberty Let vs know that as our Sauiour Christ came amongst vs 2. Cor. 3. 37. to take away the sinnes of the world both in respect of the guilt punishment and corruption so also as our Redeemer to free vs out of bondage and to purchase for vs perfect liberty which is that being deliuered out of Luk. 1. 74 75. the hands of all our spirituall enemies wee should worship and serue him in holinesse and righteousnesse before him without feare all the dayes of our liues Of which liberty himselfe speaketh If the Sonne shall make ye free ye shall bee Ioh 6. 36. free indeed And therefore let vs not hearken to the flesh which abuseth and deludeth vs by giuing vnto things false names gracing the bondage of sin and thraldome vnto our owne lusts with the glorious title of liberty and disgracing our Christian liberty and freedome from sinne with the name of bondage but knowing that this was one speciall end of Christs comming and dying for vs that hee might destroy the workes of 1. Joh. 3. 8. the deuill and free vs out of the bondage of sinne let vs stand fast in Gal. 5. 1 13. the libertie wherewith Christ hath made vs free and not bee intangled againe with the yoke of bondage And seeing he hath called vs vnto liberty let vs not abuse it for an occasion to the flesh as the Apostle exhorteth §. Sect. 2 That a godly life doth not take away friendship and good society but rather increaseth it The fifth obiection against a godly life is that it taketh away all familiar friendship and good fellowship all merry meetings and ciuill conuersation from amongst men estranging their minds one from another and making them to delight more in solitarinesse then in company To which I answere that if by these glorious names of friendship good fellowship and ciuill conuersation bee meant the common commerce which worldly wicked men haue one with another in the workes of darkenesse and pleasures of sinne in gluttony and drunkennesse in May-games misrule and madde merriments in carnall reuellings Stage-playes Wakes and Morrice-dances in swaggering swearing backebiting and corrupt and filthy communication in dycing carding and spending both their time and states in vnlawfull gaming then is it no blemish or aspersion vnto a godly life but rather an high praise and commendation that it breaketh off such wicked and dangerous societies and reformeth such pernicious disorders as alwayes end in griefe and vexation But if hereby bee vnderstood true friendship and Christian familiarity and acquaintance lawfull meetings and ioyfull feasting with one another in the true feare of God then doth not a godly life abolish them but rather confirme and increase them among all true Christians For purging away the corruptions and rectifying the disorders of societies and conuersation and making them truely ciuill and religious it causeth them to be much more comfortable and profitable and consequently more frequently to bee affected by all those who taste the sweetnesse and benefit which commeth of them without any sting of sinne or after-tang of bitter griefe As wee see in the example of those Christians which liued in the first age of the Act. 2. 46. Primitiue Church who tooke exceeding ioy in the Communion of Saints in mutuall conuersing one with another and in their frequent meetings to eate and drinke and reioyce together And therefore vnlesse any will presuppose that sinne is the only bond of all good fellowship and that we cannot take pleasure in one anothers company vnlesse wee ioyne together to displease and dishonour God and that we can neuer be merry so long as he is with vs And vnlesse we account that onely to be ciuility when as we shew no dislike of sinne but soothe and bolster yea incourage and thrust on all that beare vs company in the wayes of wickednesse let vs not falsly affirme that a godly life is any hindrance to ciuill conuersation or that it depriueth vs of the mutuall ioy and comfort which wee might otherwise take in friendship and fellowship one with another §. Sect. 3 That a godly life doth not bring with it want and pouerty The sixth obiection is that godlinesse bringeth with it want and pouerty as appeareth first by common experience and innumerable examples of those who being most religious and conscionable in all their courses come as far short of other men in worldly wealth as they exceed and go before them in piety and honest dealing in so much as it is growne into a common yet wicked Prouerbe that plaine dealing is a Iewell but he that vseth it shall dye a begger And secondly it standeth with reason that it should bee so seeing piety letteth passe and refuseth many aduantages by which those that want it doe increase their wealth and improoue their worldly estate For their thoughts lesse runne vpon earthly things being taken vp with heauenly their indeuours are more faint and weake in pursuing them then theirs who haue set their hearts vpon them their time and strength is not so wholly imployed in getting and keeping riches They lose much which they might get because they will not vse vnlawfull meanes as fraud and deceit extortion and oppression because they will not lye and confirme it with an oath for their aduantage nor prophane the Sabbath by selling and buying and labouring in their callings nor keepe seruants vnder them who make no conscience of these things though they bee neuer so profitable nor follow the bent of the times and soothe euery one in their humour of whom they may make any aduantage And finally because they will not stoope to euery baite of profit which is cast before them vntill by due examination in the Court of Conscience it may appeare to bee honest and lawfull To which I answere first that
Prayers Meditations in praysing God and singing Psalmes not for custome but for conscience sake not to make themselues merrie and passe the time with lesse tediousnesse but out of a pure desire to glorifie God or to entertaine one another with Religious discourses and holy conferences those whose mindes are taken vp with litterall studies and speculations can no more intend the spirituall exercises of Christian deuotion then they can at the same time suppe and blow because the powers of the minde being finite cannot intend many things at once The which as I thinke is a chiefe cause why the acutest Schoolemen and greatest most learned Doctors in high mysteries and curious speculations are oftentimes most cold in deuotion and most negligent in the practice of holy duties although they are able to teach them vnto others CAP. XIX Their obiection answered who excuse their neglect of Religious duties vnder pretence that the times and places wherein they liue are full of corruption §. Sect. 1 That the corruption of the times is a strong tentation to withdraw vs from godlinesse MAny other are the obiections which the flesh maketh to hinder vs from the profession of piety and the practice of it in the duties of a godly life And first it is ready to obiect that the times and places in which we liue and the persons with whom we dayly conuerse are so corrupt and sinfull that it is almost impossible we should liue so strictly as it were otherwise to be wished and not be tainted and infected with the common corruptions For the occasions of sinning are so ordinarie and manifold the prouocations pressed vpon vs by wicked worldlings so strong and forcible the euill examples which are dayly before our eyes so hurtfull and pernitious as powerfully drawing vs to imitation the neglect and contempt of sincerity and piety and the practice of it in the duties of a godly life so vsuall and almost vniuersall that he who resolueth to take a different and contrarie course then that which is imbraced and applauded by the multitude must seeme to go alone to tire and spend his strength in vaine by swimming against the streame and rowing as it were against the winde and tyde Yea by liuing innocently and obseruing iustice and righteousnesse in all his dealings what shall he gaine hereby but expose himselfe to become a prey as the Prophet speaketh Besides Esa 59. 15. with what great discouragements shall the godly meete in such times and places How are they wondred at and pursued like Owles by little birds How shall they bee crossed in all their preferments though they deserue neuer so well because they doe not follow the current of the times and make conscience of taking those corrupt courses and vsing those vnlawfull meanes whereby others rise How shall they bee maligned and reproched opposed and persecuted if they refuse to run on with others into the same excesse of riot To which I answere that it cannot be denyed but that these are strong tentations and great discouragements which hinder many from the profession of Religion and the practice of it in Christian duties The which our Sauiour himselfe implyeth where hee saith that because in the latter times iniquity shall abound the loue of many shall waxe cold Matth. 24. 12. And the Apostle likewise where he calleth the last dayes perilous times 2. Tim. 3. 1. in regard of those manifold enormious sins which should then raigne For as it is a difficult thing in a generall plague when men draw in dayly the infected ayre to continue sound and healthy so is it no lesse hard in the common corruption of life and manners to continue in our integrity and holinesse of conuersation But yet howsoeuer hypocrites and time-seruers stumble and fall at this stone of offence for want of Christian resolution and because they loue the things of this present life better then spirituall grace or heauenly glory yet the faithfull must not be daunted and dismayed with these discouragements seeing our Sauiour hath fore-warned them to expect no other and so fore-armed them against they come Yea he hath prouided cordials of comfort against these cold qualmes of earthly calamities and as he hath foretold the worlds rage and malice against vs so he hath put courage into vs by assuring vs that he hath ouercome the World As hee hath taught vs that the way is narrow the gate straight that leadeth to happines Ioh. 6. 33. Acts 14. 22. and that by many tribulations we must enter into the Kingdome of heauen so hee hath done it not to this end that we should straine courtesie and pretend excuses of difficulty but to arme our resolution and to make vs striue to goe in this way and to enter into this gate because if wee cannot deny the world and our selues also we cannot be his Disciples nor euer raigne with him vnlesse wee are also willing to suffer with 2. Tim. 2. 12. him Againe the Lord hath giuen vs expresse charge that we should not regard a multitude to follow them in euill that wee should saue our selues Exod. 23. 1. from this vntoward generation that when we see the vnfruitful works of darknesse Abs 2. 40. we should not thereby take occasion to haue fellowship with them Ephe. 5. 11 15. but rather reproue them that when our waies are layd full of the snares of sinne wee looke the better to our footing and walke so much the more circumspectly not vsing the euilnesse of the dayes as an inducement vnto sinne but rather of redeeming the time by doubling our Verse 16. diligence in all Christian duties And as those who liue in infectious places doe not if they be wise grow carelesse and desperate but vse rather their best preseruatiues to keepe out the pestilent ayre and the best dyet they can to keepe them in health so must we vse the like care for our soules in the like case Which if we neglect to doe wee shall euidently declare that what shew soeuer wee make to the contrary the times and wee are well agreed and that there is not much lesse corruption within vs then we see without vs so that vnlesse God should change our hearts we would not by the change of the place and company be much changed §. Sect. 2 That though it be hard to flesh blood to liue religiously in corrupt times yet it is possible yea easie to the regenerate It is indeede in respect of flesh and blood an hard thing and almost impossible to liue as Lambes among Wolues and to retayne the sweetnesse of innocency when like that Riuer which histories speake of wee run thorow a salt sea of worldly wickednesse but what is impossible to nature is possible to grace and much more to the God of all grace and goodnesse who hath promised to assist and to establish vs in euery good worke when once wee are thorowly resolued to
vndertake it And this appeareth in the examples of the faithfull in all ages who though they haue necessarily liued amongst the wicked and thereby haue bin endangered to all the former tentations and incumbrances that haue not beene drawne hereby to follow the times and to imitate the examples of wicked men but haue continued constant in their holy profession and religious practice of all the duties of piety and righteousnesse Thus Enoch walked with God and Noah continued in his vprightnesse though almost all the world followed their owne sinfull lusts and liued in all wickednes and sensuality So Lot in Sodom Abraham Isaac and Iacob amongst the Canaanites Ioseph Dauid Nehemiah Obadiah Mordecay Hester and Daniel retayned their sincerity and integrity though they liued in the wicked and profane courts of Pharaoh Saul Artaxerxes Ahab Ahasuerus and Nebuchadnezar And the Apostle sendeth saluations from the Saints that Phil. 4. 22. liued in Nero his houshold though like the master it abounded with all manner of outragious wickednesse And the reason is because those who are regenerate haue a new nature begun in them which being spirituall heauenly cannot suffer or receiue alteration from things which are of an inferiour nature no more then spirituall substances can suffer of corporall or heauenly bodies of those that are elementary And though the flesh and part vnregenerate lyeth open to the tentations of the deuil and the world may easily be allured to any sinne yet so farre foorth as wee are renewed wee resist them and cannot sinne because it is contrary to this spirituall nature and the Spirit of God dwelling in vs which is the Author of it according to that of the Apostle Iohn Whosoeuer is borne of God doth not commit 1. Iohn 3. 9. sinne for his seede remayneth in him and he cannot sinne because he is borne of God And therefore as the fish retaineth his freshnesse in the salt waters and the hot baths their warmth though they be inclosed with the cold earth so the faithfull so farre forth as they are regenerate and renewed retaine their piety and godlinesse of conuersation euen when they be incompassed on all sides with wicked worldlings although their society and examples are exceeding dangerous prouocations vnto all sinne and wickednesse in respect of their flesh and vnregenerate part the one being like fire the other like gunpowder or some combustible matter especially when such familiarity and society is not necessary but of free choyce seeing it is iust with God that those who loue tentation should fall into it Otherwise the faithfull may retaine their sincerity and piety Act. 2. 40. in the middest of a froward generation yea if necessity and not their voluntary election thrust them into such times and places they may not only goe on in their Christian course but euen in the most euill dayes redeeme the time by redoubling their diligence in all pious duties of Gods seruice as the Apostle implyeth And this we see in the example of the holy Martyrs in the times of persecution who haue redoubled their zeale and deuotion in Gods seruice when none almost did beare them company but all the world opposed against them and did hold in their view a quite 1. King 18. contrary course Thus Elias his zeale was not cooled and quenched by the idolatry and prophanesse of those times but much intended and increased And Dauid when he saw the euill examples of transgressors was Psal 119. 139. not drawne hereby to imitate them but was the more consumed with his Act. 17. 16. zeale because they had forgotten Gods Law Thus Pauls feruency of deuotion was more inflamed when hee saw the superstition of the Athenians Ioh. 2. 17. And thus was our Sauiour Christ consumed with zeale of his Fathers glory when as he saw his Temple prophaned and true Religion neglected and contemned §. Sect. 4 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall So that heere we may haue an vndoubted and infallible signe whereby we may know whether our zeale and deuotion be true and sincere or false and hypocriticall for if they be vpright and in truth they will not be lost in euill places and times if they be substantiall and as it were a new nature and not meere shewes and shadowes they will still retaine it and being of superiour vertue will striue against and ouercome these corruptions of the times which are contrary to them Whereas if they yeeld vnto them and become prophane with the irreligious neglecting all Christian duties because they liue with those who doe neglect them it is hereby manifest that there was neuer any true change in their nature but onely some accidentall alteration for worldly respects Though cold water be made neuer so hot yet the heat of it will soone be abated when it is taken off the fire and compassed about with the cold ayre and becommeth more cold then it was at the first And though the Iron being heat in the Forge is much more hot and scorching then the fire in other combustible matter yet being put into the water or cast vpon the ground in the cold ayre it becommeth more cold then either of them because in this alteration there is no change of nature but onely of the quality by outward accident But contrariwise the fire which is naturally hot and the Bath which is naturally warme are not cooled by the cold winter ayre which doth incompasse them Yea by this antiparistasis and inclosure their naturall quality being kept in and better compacted is intended and increased so that the fire which but moderately heateth in milde weather scorcheth in cold frosts and the Bath which is but temperately warme in summer euen smoketh and scaldeth with heate in the cold winter because this heate is naturall and no aduentitious quality And so the religion and deuotion of hypocrites being no kindly heate proceeding from a renewed nature is quickly cooled in the company of the worldly and prophane and returneth to more then natural coldnesse whereas the feruor of true Christian deuotion is not abated but rather increased when they liue in corrupt times and sinfull places because proceeding from a new nature the inherent vertue and vigour of it vniting it selfe together to withstand all contrary opposition is better compacted and becommeth more strong and preualent So that those euill examples which corrupt others doe but the better arme their resolution to withstand them and make them striue with more earnestnesse and deuotion to fly such sinnes as they see committed and to put in practice the contrary duties And as the Ostrich turneth Iron it selfe which would kill other creatures into wholesome nourishment and as some beasts and birds do conuert Spiders and other poysons into cordials and and restoratiues which are deadly and pernicious vnto other liuing things of a different nature so Gods children which are renewed and regenerate by
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâ—to fiunt minus pauendi quantò magis assâ—â—eâ—i Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
in faultinesse As if the Cutpurse should thinke himselfe safe and secure from danger of Law because there are other greater Theeues that breake Houses and rob by the high Way or the common Whore-master should thinke himselfe in no danger of Gods or Mans Lawes because there are others that liue in Incest and filthy Sodomie or the Man-slayer should flatter himselfe with a secure hope of escaping at the day of Assize because there are some in the Iayle that haue committed parricide §. 11 The eleuenth cause is the misse-applying of the promises of the Gospell The eleuenth cause of carnall Securitie is the misse-applying of the promises of the Gospell vnto those who haue no part or interest in them For when as there is no promise so generall and indefinite which is not limitted and restrayned to the condition of the Couenant of Grace Faith in Christ bringing forth the fruits of vnfayned repentance yet wicked men resoluing to goe on in the course of sinne no sooner heare the Promises of Gods mercy the pardon of their sinnes and eternall life and saluation for the righteousnesse and obedience of Iesus Christ which haue alwayes the former condition expressed or vnderstood but presently with great confidence or rather presumption they lay hold of the Promises but haue no care at all of performing the Condition Thus when the Lord saith As truely as I liue I will not the death of a sinner that they make vse of for the Ezech. 33. 41. nourishing of their carnall securitie neuer regarding what followeth but that he repent and liue So when Christ saith that he came not to Matth. 9. 13. call the Righteous but Sinners with that they comfort themselues in their sinfull courses but obserue not to what he calleth them namely to repentance before they can haue any part with him in glorie And when they heare the Apostles speech that God will haue all men to bee 1. Tim. 2. 4. saued they make a bolster of it whereon they sleepe securely in their sinnes but leaue out the following condition which would helpe to keepe them waking namely that hee will haue all whom hee would haue saued come first to the sauing knowledge of his Truth which is 1. Ioh. 2 3 4. neuer seuered from the fruits of obedience And thus these Spiders out of the fragrant flowers of Gods promises sucke most deadly poyson and make no other vse of the sweet tunes of the Gospell but to bring and continue them in the deepe sleepe of carnall securitie the which serue vnto the faithfull as effectuall meanes and motiues to make them leaue their sinnes and turne vnto the Lord by vnfayned repentance §. 12 The last cause is a flattering Ministerie The last cause of this carnall securitie is a soothing and flattering ministerie and when those who are sent as Gods Ambassadors to denounce his Iudgements against impenitent sinners either for feare or fauour for hope of gayne or auoyding of displeasure doe their message vnfaithfully proclayming peace to them against whom God hath denounced warre and applying vnto them the gracious promises of the Gospell to whom nothing belongeth but the terrible threatnings of the Law Of such Prophets the Lord often complayneth They say still saith he vnto them that despise mee The Lord hath said Ier. 23. 17. yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you And againe They haue healed the hurt of the Daughter of my People slightly Ier. 6. 14. saying Peace peace when there is no peace Of such the Prophet Ezechiel speaketh thus from the Lord. They haue seduced my people Ezech. 13. 10. saying Peace and there was no peace and one built vp a Wall and loe others dawbed it with vntempered morter If the pride of great Ones will display it selfe in its colours and in wearing garments of strange and euen vnnaturall fashions they incourage them in it because these things being of an indifferent nature are left to their free choise and there is no difference to be made betweene Yellow and Blew French and English Yea if they will so haue it whether being Men or Women they disguise themselues in the habite of the contrarie Sexe If being their Benefactors they liue vpon vsurie that they may be more bountifull towards them in their mind and more able in their purse they soothe them in this sinne by telling them that whatsoeuer is spoken of it in the Scriptures to shew how haynous it is in Gods sight is to be vnderstood onely of byting vsurie and of that which is exacted of those who are miserably poore If they haue a mind to inrich themselues with bribes they secure them in their course as being a matter full of equitie that those who doe good vnto others should againe receiue from them answerable gratuities If Naboths Vineyard so please them that by right or wrong they will wring him out of it they hold them excused if they desire it on a price and if oppression and blood follow vpon his denyall not they but poore Naboth is to be blamed who would bee so wilfull and churlish as to denie men of their greatnesse and worth a thing so conuenient and necessary for them And thus doe they as the Prophet speaketh put cushions vnder Ezech. 13. 18 19. their elbowes that they may sinne at their ease and pollute Gods Name among the People for handfulls of Barley and peeces of Bread to slay the soules that should not dye and to saue the soules aliue that should not liue by lying vnto them who will giue them the hearing Yea with this false and flattering Doctrine many ioyne their wicked example bearing them company who are vnder their charge in all their sinfull courses yea rather as Captaines and Precedents they goe before them and leade them the way The which when it hapneth O would it did not happen too often it giueth double strength to mens carnall securitie there being few that feare to follow their Guides or to goe as farre as they in the fruition of their sinfull pleasures or profits who are by their Calling and Profession bound to restrayne themselues and others from all that is euill and sinfull But contrariwise tread securely in those Pathes which they see their Teachers tread before them supposing that if there were any great danger in walking these wicked wayes they who farre exceed them in learning and knowledge would not with the hazard of their owne soules so ordinarily trauaile in them CHAP. IIII. Of the diuers kinds of carnall Securitie §. 1 Of naturall securitie which is in all men HAuing spoken of the causes of carnall Securitie it now followeth that we shew the kinds thereof And first it may bee distinguished by the diuers degrees of it In which respect carnall securitie is either naturall or affected and voluntarie Naturall is that which euery one bringeth into
the carnall securitie of Belshazzar who hauing seene Gods Iudgements Dan. 5. 3. 22. in fearfull manner executed vpon his Grand-father Nebuchadnezer for oppressing Gods people spoyling the Temple and sacrilegious taking and retayning the holy Vessells tooke no warning by it but liued in the same sinnes adding this further vnto them that he abused those holy Vessells in his prophane and drunken feasts And thou his sonne O Belshazzar saith he hast not humbled thine heart though thou knowest all this But hast lifted vp thy selfe against the Lord of Heauen and they haue brought the Vessells of his House before thee and Thou and thy Lords thy Wiues and thy Concubines haue drunke wine in them c. §. 2 Secondly such as are inflicted on our selues But much more doth it argue an heart full of carnall securitie when as we make no good vse for our repentance and humiliation of those afflictions which are inflicted vpon our owne persons For ictus piscator sapit the burnt child dreadeth the fire Et serò sapiunt phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nocent docent euen those that are most dull of conceit wax wiser by many warnings And it is a signe that we are more senselesse through this securitie then the Horse or Asse if we are nothing moued with the Rod and Spur of Gods chastizements and punishments Euen many of the Iewes though very negligent and secure in their prosperitie haue this Testimonie giuen vnto them by the Prophet that they were awakned out of their dead slumber by afflictions and sought vnto God in the day of their aduersitie O Lord saith he in trouble they haue Esa 26. 16. visited thee they haue powred forth a prayer when thy chastning was vpon them Though there were others of them more senselesse in their securitie of whose stupiditie the Lord complayneth In vaine haue I Ier. 2. 30. smitten your Children they haue receiued no correction And the Prophet Thou hast stricken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a Rocke they haue refused to returne And againe The people turneth not vnto him that smiteth them neither doe they seeke Esa 9. 13. the Lord of Hosts But who were these euen such as were more brutish then the Oxe and Asse as he saith in the beginning of his prophesie Esa 1. 3 5. whom the Lord giueth ouer as a desperate cure because they grew worse by his corrections And yet many carnall Protestants who are so deeply asleepe in this securitie that they doe not know that they are in this Lethargie being nothing touched with Gods Iudgements doe blesse themselues in this state because they can couer all ouer with a conceit of patience saying Gods will be done without thinking any more of it to lay it to their hearts But these men will haue their victorie before any conflict they will at the first step leape to the top of perfection in patience and not ascend vnto it by any degrees They thinke that they can in all things submit themselues vnto Gods will and yet neuer care in any thing to doe his will They would seeme strong in this grace alone being weake or nothing in any other which is impossible seeing they are linked one with another and either are begun or not begun thriue or decrease liue or die altogether And therefore this is not patience wherewith they delude themselues For wee cannot possesse our soules in patience till wee possesse them in peace peace with God and peace of Conscience Neither can we haue this peace after our combate with afflictions till wee haue renued our Couenant with God whom wee haue by our sinnes displeased and moued to correct vs by renuing the condition on our part Faith and Repentance without which our patience is nothing but stupiditie and blockishnesse not in obedience to God but out of our senselesnes of his stripes not springing from the loue of God which maketh vs to yeeld in all things vnto him but out of selfe loue which causeth vs to put off all griefe as much as may bee and to this end to cast our selues into this Lethargie that wee may with more ease sleepe out our payne Finally it is no fruit of Faith and affiance in God but of our carnall securitie and hardnesse of heart which make vs that we cannot be affected either with Gods Mercies or Iudgements But much more doth it argue that mens hearts are deeply and desperately besotted with this Vice when they are not onely Stoicall and blockish in apprehending Gods Iudgements but also vse all meanes to stupifie their senses that they may not feele their smart and to intoxicate their minds that they may not consider of them making themselues drunke with pleasures that they may haue no sense of payne and casting themselues into this dead sleepe of securitie that no griefe of sorrow may pierce their hearts And when God by his chastizements calleth them with the Israelites to weeping and mourning to baldnesse and Esa 22. 12 13. to girding with Sack-cloth they spend their time in ioy and gladnesse feasting and reuelling musicke and merry companie eating and drinking because to morrow they shall dye §. 3 The second signe is to haue no desire to keepe Gods Commandements The second signe of carnall securitie is when as we haue no desire and indeauour to serue God and keepe his Commandements either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. 8. 6. Pro. 8. 13 16. 6. in doing the good which he requireth or in departing from the euill which he hath forbidden For the true feare of God doth alwayes stir vs vp to obedience whereof it is that they are vsually ioyned together and often taken the one for the other Thou shalt feare the Lord thy God and serue him And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his Wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule to keepe the Commandements of the Lord and his Statutes So the wise Man saith that the feare of the Lord is to depart from euill Hence it is that the Law is called the feare of the Lord and all other Psal 19 9. Eccles 12. 13. Psal 111. 10 Pro. 1. 7. 9. 10. Psal 128. 1. vertues and obedience are comprehended vnder it alone The feare of the Lord is the head or beginning of wisedome And blessed is euery one that feareth the Lord that walketh in his Wayes And contrariwise the want of all grace and neglect of dutie and obedience is comprised vnder the want of Gods feare So the Apostle hauing set downe a large Rom. 3. 18. Catalogue of haynous sinnes comprehendeth all in this one as the cause of all the rest There is no feare of God before their eyes For
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
and benummed And whereas greene wounds which are most sharpe and painfull to sense are soone healed those which are full of dead flesh gangrened or turned into Cankers as they are freest from payne so are they furthest from curing And thus it also fareth with those who are spiritually sicke and wounded with the sores of sinne the more sensible they are of their griefe the more hope there is of their recouerie and contrariwise the more senselesse and stupid the more hardly can they be restored to their spirituall health For as Augustine saith Quod non dolet non pro sano sed pro â—ortuo computandum August that wound which payneth not is not to bee esteemed sound but dead Secondly because he who is not sensible of his disease thinking himselfe alreadie well enough doth vse no meanes whereby hee may be recouered the which is also the condition of those who are sicke of this senselesse securitie they thinke they are in good case rich in all things and haue need of nothing as we see in the example of the Angell of the Church of Laodicea and therefore seeke not to better their Apoc. 3. 17. estate till God open their eyes and giueth them the sight and sense of their pouertie and wretchednesse In which regard we may fitly say to those who are sicke of this securitie as Bernard to Eugenius there is Nihil plus metuo tibi pace ista lib. 1. de Gonsid no greater cause of feare then such peace and quiet §. 7 That carnall securitie is the cause of all sinne But as this securitie is in it selfe euill and sinfull so is it the cause of all euill and that both the euill of sinne and also the euill of punishment Pro. 13. 14. For as the feare of God restrayneth those who are indued with it from all wickednesse and as the wise Man speaketh is like the Well-springs of life to make vs flee from and escape the snares of death so this carnall securitie keepeth open house for all impietie and sinne whilest the secure person presumeth not onely of impunitie notwithstanding that he fatteth himselfe with the pleasures of sinne but also promiseth vnto his soule the long fruition of his present prosperitie and afterwards the perpetuall possession of euerlasting happinesse So the Psalmist saith that the workers of iniquitie boasted themselues in their wickednesse Psal 94. 4 5 6. broke in pieces the Lords people and afflicted his heritage murthered the Widdow Stranger and Fatherlesse saying the Lord shall not see neither shall the God of Iacob regard it And the Prophet telleth vs that Babylon liued in all voluptuousnesse securely presuming that shee should be a Queene for euer and see no euill Thus Abraham Esa 49. concludeth that the Egyptians were fit for Rapes Murther and all outragious wickednesse because there was no feare of God in the Land Gen. 20. 11. And the Apostle hauing set downe a Catalogue of many grieuous sinnes setteth downe this as the mother sinne and cause of all the rest that there was no feare of God before their eyes Rom. 3. 18. §. 8 That securitie emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan with all his tentations For securitie which emptieth the heart of all feare of God not onely encourageth the flesh to goe on in all sinful courses which will yeeld vnto it delight profit or preferment because there is no feare of danger and entertayneth all the tentations of the World which bring with them any carnall contentment but also setteth the doore of our hearts wide open to let in Satan and maketh way for all his tentations For when this euill spirit and enemie of our saluation would lay more firme and sure hold of such as he alreadie possesseth hee departeth for a time as though by the power of Gods Word and Spirit he Matt. 12. 43 44. were cast out and vanquished But when hereby he hath made them secure and retchlesse he returneth againe and finding his house that is their hearts emptie and cleane swept with this beesom of carnall securitie of all spirituall graces and garnished with all vices which are the ornaments in which hee most delighteth Hee taketh with him seuen other spirits more wicked then himselfe and they enter in and dwell there and so the last state of that man is worse then the first So that if securitie hath first taken vp the roome Satan may at his pleasure make an entrance and get an easie victorie For as in ciuill affaires nothing doth more expose a state to desperate danger then when through prosperitie and ease it becommeth secure fearing no enemie nor suspecting the approch of any euill as the stories of Troy Babylon Carthage Rome and many others doe make it manifest so nothing doth more endanger our soules to be sacked and spoyled of all grace by our spirituall enemies then when being taken vp with sloth and securitie we feare no danger So that the Deuill World and Flesh intending to assault vs as the Danites the men of Laish may encourage Iud. 18. 7. 10. one another with assured hope of victorie because they are to fight against such as are quiet and secure and therefore easie to bee ouercome For this securitie is the mother of Sloth and Negligence making men not to regard their enemies strength and malice nor their owne danger and consequently to omit all meanes of their owne safetie Yea not onely doe our spirituall enemies thus finally vanquish the vessells of wrath prepared to destruction but oftentimes Ad vnius horae ebrietatâ—m nudat faemora quae per 600. annos sobrietate contexerat Hieron ad Ocean foyle and leade captiue vnto sinne Gods deerest seruants as wee see in the example of Noah who persisted in his iustice and integritie in time of danger but when the Flood was past and he secured from all feare he is foyled by Satan in his owne familie So Lot who stood in his vprightnesse when he liued in danger among the Sodomites fell shamefully in the sole companie of his owne daughters And Dauid who in the time of his persecution by Saul was a patterne of pietie when hee walked securely on the Roofe of his Kingly Palace was tempted and ouercome But yet this securitie arising from outward causes doth not so much endanger vs as that which ariseth from an opinion of our owne strength and the weaknesse of our spirituall enemies because we haue gotten the better of them in some conflicts For it maketh vs to neglect the chiefe pillar of our strength the power and prouidence of God and all good meanes whereby wee might bee enabled to stand in the day of battaile and so encourageth our enemies to assault and set vpon vs and weakneth our hands in making resistance Whereby Saepe quem tentationis certamen superare non valuit sua deterius securitas strauit c. Greg. in Moral Saepe
Solum est cor durum quod seipsum non exhorret quia nec sentit Ad Eugen. lib. 1. know what it is For if thou fearest it not thine heart is such an one for it is onely the hard heart which is void of feare and hath no feeling of it owne hardnesse But those that most feare it are farthest from it seeing they vse all their care and best indeauour in the vse of all good meanes whereby they may bee preserued from so great an euill and thinke it not enough to fight against it when it appeareth in it height and strength or rather appeareth not vnto them because it is so but will auoid all occasions and withstand and ouer-come this mischiefe in its first beginnings and least degrees Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse but stealeth and creepeth vpon vs by degrees as the Apostle intimateth where he exhorteth vs to take heed lest we be hardned through the deceitfulnesse of sinne And as the hand doth not at first get a callum Heb. 3. 13. and brawnie hardnesse but by much labour and exercise it groweth vpon it by little and little so this thicke skin of carnall securitie doth not at first ouer-grow the heart but increaseth by degrees by often sinning and much sloth and negligence We doe not at first fall into a dead sleepe but by degrees it commeth on vs first we are drowsie and sluggish we reach and stretch and giue our selues to ease and rest leauing off our bodily labour and then wee slumber slightly being not quite depriued of the vse of our senses so that if a word be spoken we easily heare it and are awakned and from slumbring wee fall to sleeping which in the first entrance is more shallow and afterwards more throughly seazeth on the senses and so becommeth more deepe and dead and thus it is with this spirituall sleepe of carnall securitie It commeth not to the full depth at the beginning But first wee become drowsie and sluggish in holy duties we are soone wearied when we set our selues about them and long to haue them ended then wee giue our selues to carnall ease and begin to neglect them altogether or to performe them coldly and formally as though wee were neither waking nor sleeping but falling into a slumber but euen then wee may be raysed and recouered if God in his Word doe rowze vs vp and teach vs the meanes whereby we may shake off our sloth Which if we neglect to heare either by absenting our selues or by carelesse contempt then from slumbring wee fall to sleeping and from shallow sleepe to sleepe so deeply and soundly that wee cannot heare Gods Ministers and Watch-men though they lift vp their voyces like a Trumpet to tell vs of our sinnes and by sounding a lowd alarme doe giue vs warning of a whole Armie of approching euills A greene wound as one saith is not without sense of payne nor is it presently Plaga recens dolore non caret neque enim iam occaluit vulnus nec in tam breui versum in insensibile est Bern. ad Eugen. lib. 1. full of dead flesh and gangrened so as it is quite past all feeling and so these wounds of sinne are not insensible at the first but are made to be so in time when the meanes are neglected whereby they might be cured And let vs follow the same course for the healing of our soules which we take for helping of our bodily diseases that is preuent them if we can before they come by our care and prouidence or if they haue tainted vs at vnawares let vs withstand them in their first beginnings and set vpon them in their weaknesse before they are setled and so shall we get an easie victorie §. 2 The second remedie is to nourish in our hearts the true feare of God The second meanes is that wee nourish in our hearts the feare of God which is the Antidote that expelleth the poyson of carnall securitie and considering our great frailtie and the might and multitude malice and policy of our spirituall Enemies let vs follow the counsaile of the Apostle and worke out our saluation Phil. 2. 12. with feare and trembling assuring our selues that as our state is blessed when wee nourish this feare so it is fearefull when as our hearts are hardned with carnall securitie For as wee are neuer further from falling then when fearing that wee may fall wee doe with all care and watchfulnesse looke to our footing so we are neuer neerer to be ouertaken with euill then when thinking it farthest off we feare no danger nor vse any meanes whereby wee may preuent it according to the saying of the wise Man Blessed is the man that feareth alwayes Pro. 28. 14. but hee that hardneth his heart shall fall into mischiefe For this feare will cause vs to keepe a narrow watch ouer our hearts that they doe not entertayne as other sinnes so especially this carnall securitie which will make way for all the rest yea and cherish and strengthen them after they are entred so as they will neuer depart nor bee thrust out till this securitie bee expelled with them It will set before vs the examples of Gods chiefest Worthies which haue beene assaulted and foyled with this vice and therefore inforce our greater care and watchfulnesse seeing wee who are weake and feeble in comparison of them may much more easily be surprized if wee doe not continually expect the approach of it and so with all diligence arme our selues against it §. 3 The third remedie is to make great account of a soft and relenting heart The third meanes is that we make great account of a soft and relenting heart and tender conscience when wee haue them which will make vs tremble at the hearing of Gods Word and euen melt like the heart of Iosias and strict and scrupulous in auoyding all appearance of euill To which end we must shun all causes and occasions of sinne as well as the sinne it selfe Especially let vs auoid as much as may be the companie of such as are hard hearted and carnally secure who are apt to infect vs with their contagion For as bodily drowsinesse goeth from one to another and when wee see our Companion yawne we are readie to yawne also being infected with his sluggishnesse and the long fetching of his breath that sleepeth is a meanes to draw sleepe on others that lye with him so is this sloth of securitie alike contagious Wee see that those who are fearefull and cowardly are much emboldned to affront dangers when being in the companie of such as are vndanted and desperate they see them often escape many perills into which they haue rashly aduentured and thrust themselues and so doth it make those that are fearefull to commit sinne in respect of the manifold euills that doe accompanie it to become more bold and aduenturous to run into it and more secure and