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
Saturday in the afternoone and resort to the Church that their bodies being refreshed by rest and their minds prepared by prayer and meditation they might be the better inabled to performe the publike and solemne duties of Gods seruice the Day following The which being now neglected and both Masters and seruants taken vp with their laborious businesse later for the most part that night then any other in the weeke with watching and wearinesse they are made altogether vnfit to performe Gods worship their hearts being full fraught with their worldly affaires not hauing had so much leisure as to take a farewell of them and their heads so drowzy and heauie that they cannot hold them vp from nodding and sleeping euen in that time which is allotted to diuine exercises §. Sect. 4 That in our preparation we must purge our selues from all sinfull corruption And as we must thus in our preparation purge our hearts from worldlinesse so must we with no lesse care cleanse them from all sinfull wickednesse 1. Pet. 2. 1 2. To which purpose we must search and examine them if no sinnes lye lurking in them vnrepented of especially such as most hinder our profiting by the publike Ministery as wrath and maliciousnesse and chiefly against our teachers filthinesse dissimulation hypocrisie preiudice and forestalled opinions voluptuousnesse couetousnesse worldlinesse and such like And yet more particularly wee must call to our remembrance what sinnes wee haue committed the weeke past and seriously repent of them lest continuing in our wicked courses and cherishing our sinnes as it were in our bosomes when we present our selues before God they moue him to abhorre vs and our sacrifices of prayer and thankesgiuing Esa 6. 9. and to giue vs ouer to be further hardened by the deceitfulnesse of sinne whereof it will follow that our hearts becomming fat our eares heauie and our eyes shut we shall heare and not vnderstand and see but not perceiue that we might be healed and conuerted And this the Lord required of the Israelites that they should first wash them and make them cleane Esa 1. 16. namely in turning from their sinnes by vnfained repentance and then approch and come vnto him The which was typically signified by that commandement of washing their clothes before the giuing of the Law Exod. 19. 10. answerable vnto which is the sanctifying and purging of our hearts by faith and repentance from all pollution of sinne before wee approch into Gods presence to receiue his Word For he will not turne vnto vs nor by his gracious promises assure vs of his fauour till we turne from our sinnes nor suffer the precious liquor of his Word to be corrupted and spoyled by powring it into our hearts whilest they continue in their pollution and vncleannes Neither are we fit to receiue the ambassage of our reconciliation till we haue made our peace with him For if hauing offended Math. 5. 23 24. our brother we may not approch vnto the Altar to offer our gift till wee haue first sought to be reconciled vnto him then much lesse may we presume to offer vnto God any religious seruice vntill first by our vnfained repentance we haue made our peace with him And if our fallow grounds must be prepared and plowed vp before they be sowed then must wee in like manner plow vp the fallow grounds of our hearts as the Prophet exhorteth Jer. 4. 4. before they can be fit to receiue the seed of Gods Word §. Sect. 5 That in our preparation we must vse al helps which may further vs in the sanctifying of the Lords Day Secondly we must in this preparation vse all helpes which may further vs in the sanctification of the Lords Day as namely those common Psal 119. 20. Psal 42. 1 2. meanes of prayer reading the Word and other holy writings meditation c and more especially we must worke as much as may be longing desires in our hearts after the Lords Day that therein wee may come into Gods holy assemblies and be made partakers of his holy ordinances and that we may truly say with Dauid My soule breaketh for the longing that it hath vnto thy iudgements at all times And againe As the Hart panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God O when shall I come and appeare before God For if wee expect it not with desire we shall not greatly reioyce in the fruition if it be not our longing before it approch it will not when wee inioy it be our delight Now to stirre vp these longing desires after it wee must meditate on the excellency of this Day aboue all others seeing God hath consecrated it vnto his worship and seruice as his owne peculiar drawing neerer vnto vs in all visible signes of his presence and admitting vs to come neerer vnto him then at other times Let vs thinke on the spirituall beauty and brauery of Gods House and of his holy Assemblies graced and adorned with his speciall fauours and with the light of his countenance which infinitely excelleth the Sunne in brightnesse and comfort whereby the Church becommeth faire as the Moone cleere as the Cant. 6. 10. Sunne and terrible as an army with banners with which spirituall beauty being rapt vp and rauished let vs cry out with Dauid O how amiable are Psal 110. 3. thy Tabernacles O Lord of Hosts My soule longeth yea euen fainteth for the Psal 84. 1 2 10. Courts of the Lord my heart and my flesh cryeth out for the liuing God c. A day in thy Courts is better then a thousand I had rather bee a dore-keeper in the House of my God then to dwell in the tents of wickednesse Let vs meditate on the singular priuiledges which the Lord on this Day imparteth vnto vs with a liberall hand admitting vs into his Chamber of presence and communicating himselfe vnto vs by giuing vs free liberty to speake vnto him about all our wants and grieuances and to offer vnto him our suits and petitions with a gracious promise that hee will heare and grant them yea into his Councell chamber where he imparteth vnto vs all his secrets and the chiefe counsels of his Kingdome and not only causeth the great Charter of our peace and manifold priuiledges to be read and expounded vnto vs but also sealeth it by his Sacraments for our owne peculiar vse Finally let vs consider of the manifold benefits which the Lord on that Day communicateth vnto vs. For it is Gods Festiuall wherein hee nourisheth our soules vnto life eternall if wee bring a good appetite to this spirituall banquet It is his great Seale Day wherein hee signeth and sealeth vnto vs a generall pardon for all our sins and all our spirituall euidences of our heauenly inheritance both by the priuie Signet of his Spirit and the great Seale of his Sacraments It is the Day of Gods largesse wherein he
little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
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
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
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
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings
all and euery creature to be esteemed more or lesse good as they more or lesse tend to mans benefit and blessednesse And finally because Almighty God is the supreme end he is also the chiefe Good and all creatures to be esteemed in worth and excellency as they most serue for the magnifying of their Lord and Creator and the aduancement of his glory for which end they haue their being §. Sect. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it And thus the end of all arts and sciences is the practice of them and therefore the habit of skill shewed in the exercise of the artsman is much to be preferred because it is the end of theorie and speculation And as this is to be confessed in all other arts so cannot it be denied of Diuinity and Religion the practice whereof doth in excellency surmount the knowledge and theorie as being the maine end whereunto it tendeth For to what purpose doe men spend their spirits and tire their wits in discerning the light of truth if they doe not vse the benefit of it to direct them in all their waies Why doe they rise betimes to see the Sunne if they meane to sit idly still and doe nothing which better suiteth with palpable and Aegyptian darkenesse Why doe they with such care and labour heape vp these rich treasures of learning and knowledge if miser-like they onely looke vpon them and neuer make vse of them for the benefit of themselues and others Why doe they spend their whole liues in sowing the seede and neuer reape the crop or hauing brought in the haruest and filled their barnes and granaries what good will all this doe them if they let it there must and mould and neuer eate the fruit of their labours How vaine therefore is their practice who spend all their strength in polemicall disputes to euince errour and finde out the truth if when they haue found it they will not walke in this light nor let it be the guide of their liues like herein to foolish boyes who striue for a ball which when they haue gotten with much sweate and haue no competitour to contend further for it they cast into a corner with carelesse neglect or hauing fought euen vnto blood to beate others off a Mole hill as from a fort of strength doe make no further vse of it when they haue gotten quiet possession How fruitlesse are the labours of such Pastours and Preachers who spend all their time in painefull studies to barrell vp that knowledge which they meane neuer to vse propounding no other end of their knowledge but to know and as though they enuied all others their esteemed Iewell neuer communicate it by painefull preaching vnto their people who through their negligence haue no more vse of their gifts then poore neighbours haue of a misers treasure which is fast locked vp from them in their barred chests nor are more edifyed by their knowledge then if they were ignorant ideots and destitute of all learning Heerein also rich misers indeed in that they doe not only depriue others of the vse of their wealth but defraud their owne soules of the benefit of it letting it rust without the vse and practice of it in a godly life whereby as they should shine vnto others by a good example so they should make their own calling and election sure and strengthen their faith in the assurance of eternal blessednes which is not promised to them that only know but also do the will of their Joh. 13. 17. Master Finally how bootlesse and vaine is the practice of such professors of Religion among the people who in their diligence to heare Sermons and reade the Scriptures take care onely to inlighten their braines with knowledge which they wholly spend in proud disputes and lauish discourse but neuer suffer it to descend into their hearts to warme and cherrish any holy affections nor to shine out vnto others in the light of a godly life to the glory of God and edification of their brethren by their godly example §. Sect. 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession Againe as the practice of all Christian duties in a godly life is to bee preferred before knowledge and profession of Religion so is it the signe and seale whereby we may know if our knowledge bee sound and sauing Luk. 12. 47. Ioh. 13. 17. Luk. 11. 28. and our profession in truth and without hypocrisie For an idle and fruitlesse knowledge furthereth not our saluation but rather leaueth vs without excuse aggrauateth our sinnes and increaseth our condemnation for they are not blessed who know the greatest mysteries of Christs Kingdome but they who make an holy vse of what they know not they that know these things saith our Sauiour but they who doe them not they that heare the Word onely but they who keepe it are blessed Not the hearers of the Law but the doers thereof are iustified saith the Apostle Paul And the Rom. 2. 13. Apostle Iames exhorteth vs to be not onely hearers of the Word but doers also seeing otherwise we shall but deceiue our selues and vtterly lose all the Jam. 1. 22. fruit of our labours Without which practice knowledge puffeth vp not 1. Cor. 8. 1. making vs solidly wise but like bladders filled with winde easily tossed vp and downe at the pleasure of those who extoll vs with their praises and is no christian knowledge though it comprehend the greatest mysteries of Christianity seeing we truely know onely what we practise For as the Apostle Iohn teaching vs to examine the truth of our knowledge saith Heereby we know that we know him if we keepe his Commandements And hee 1. Ioh. 2. 3 4. that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him Finally the more wee know the more grieuous shall our sinne and punishment be if we doe not practise it For the seruant that Luk. 12. 47. knoweth his masters will and doth it not shall be beaten with many stripes Our profession likewise without this practice is but hypocritical making vs to resemble the stony ground which brought foorth a faire greene blade but no fruit to due maturity like the fig-tree which hauing leaues but no figs was accursed like the tree in the Garden which cumbring the ground with its fruitlesse presence was threatned to bee cut downe like Glow-wormes which haue some lustre and brightnesse but no heate seeing such Professours shine with some light of knowledge but without all warmth of Christian charity Neither is that pure Religion and vndefiled Iam. 1. 27. before God which like an emptie barrell maketh a great sound in an outward profession but that which exerciseth it selfe in the duties of Christianity as to visite the fatherlesse and widdowes in their affliction and to
keepe a mans selfe vnspotted of the world §. Sect. 4 That the practice of godlinesse is the touch-stone of our faith Furthermore the iust doe liue by their faith which doth ingraft them into Christ their life and righteousnesse and a godly life is the touch-stone Hab. 2. 4. Ioh. 15. 2 5. which discerneth a true and sincere faith from that which is false and hypocriticall It is the signe of our spirituall vnion and incision for they that are ingrafted into the true Vine Christ doe bring foorth much fruit and they who doe not are either no branches at all or such as are dead and shall bee cut off It is the fruit which the tree of faith beareth by which wee may discerne a liuing from a dead faith Iam. 2. 8. and approoue and manifest it vnto others It is the breath of this life of faith and the operation of this facultie whereby wee may discerne whether it bee a liuing body and liuely sacrifice acceptable vnto God or a dead carcasse which hath onely the shew of a true body but stinketh in his nostrils when for an oblation wee offer it vnto Iam. 2. 26. him §. Sect. 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse Finally a godly life though it doe not merit euerlasting happinesse with which it holdeth no proportion yet it is the way that leadeth vs therunto Heb. 12. 14. in which whoso trauaile shall at the end of their iourney surely attaine to eternall blessednesse And they who neglect it being quite out of the way can neuer come vnto that place of ioy For without holinesse wee shall neuer see God If we haue not our part in the first resurrection to newnesse of life we shall haue no part in the second to glory and immortality but liuing and dying dead in sinne the second death also will seaze vpon vs. And if we walke not in this subordinate way of holinesse and righteousnesse which leadeth to life and happinesse wee can haue no part in the Ioh. 14. 6. chiefe and principall way Iesus Christ without whom there is no saluation 2. Cor. 5. 17. For as many as are in Christ are new creatures They that are Christs haue crucified the flesh with the affections and lusts They that are baptized into him Gal. 5. 24. are buried with him by baptisme into death that like as Christ was raised vp from Rom. 6. 4. the dead by the glory of the Father euen so they also should walke in newnesse of Rom. 8. 1. life They that are in Christ walke not after the flesh but after the Spirit and to such onely there is no condemnation Finally they that are ingrafted into the true vine Iesus Christ shall bring foorth in him the ripe and sweet Grapes of holinesse and righteousnesse and bearing fruit shall be more and more Ioh. 15. 2 6. purged by our heauenly Father that they may dayly increase in fruitfulnesse So that there is no other way to assure vs of Christ and his benefits no other meanes to make our election and calling sure then by adding 2. Pet. 1. 10. one grace vnto another and bringing foorth the fruits of them all in a Christian life and holy conuersation §. Sect. 6 That all Gods Ministers should much inforce this doctrine and practice of a godly life All which as it euidently sheweth the excellencie profit and necessity of walking in this way of holinesse and righteousnesse as I shall more plentifully prooue hereafter so also how necessary and profitable it is for Gods Ministers who are appointed for guides vnto others that they doe not onely themselues walke in this way and shine as lights and patternes of godlinesse in their holy and Christian conuersation but also that they shine vnto them in the light of their doctrine teaching them the way which they should choose and what the acceptable will of God is vnto which they should conforme themselues in all holy obedience perswading and exhorting them to goe forward when they are dull and sluggish that their words may as the Wise man speaketh serue for goades to hasten their speede and admonishing and reproouing them when they leaue Eccles 12. 11. this way and wander in the by-wayes of sinne and wickednesse without which the godly life of the Minister is not sufficient and his exemplary actions but dumbe signes and oftentimes through humane frailty erroneous patternes if the Word preached doe not giue light and life vnto them In which regard among diuers of my worthy and godly brethren who haue profitably laboured in this Argument and offered vnto God their free-will offerings of great value I likewise haue aduentured to cast my poore mite into this Treasury that I may not only hereby more and more stirre vp and prouoke my selfe to walke more carefully conscionably and cheerefully in this path of piety but also may as much as lyeth in mee both by word and writing perswade many others to beare mee company CAP. II. Containing the definition of a godly life whereby we may know what it is and wherein it consisteth §. Sect. 1 What a godly life is both according to the Law and also Gospel NOw that we may more orderly proceede in handling of this Argument I will first shew what this godly life is and what the duties are which principally are required vnto it and then propound the helpes and meanes whereby we may be perswaded to enter into this Christian course and inabled to proceed in it conscionably and cheerefully And first if we define it in that legall perfection which God requireth this godly life is an absolute conformitie of all our actions and whole conuersation vnto the will of God which is the perfect rule of holinesse and righteousnesse as it is reuealed vnto vs in his Word especially in the Decalogue or ten Commandements vnto which we cannot attaine in this state of corruption and imperfection seeing we are not perfectly regenerate but are partly flesh and partly Spirit and haue the reliques of sinne remaining in vs which as an heauy burthen presseth vs downe in this way and like fetters on our legs Heb. 12. 1. so hindreth vs that we can but slowly and lamely proceed in our spirituall iourney as we may see in the example of the Apostle who professeth that hee could not doe the good which hee would but the euill which hee would not Rom. 7. 15 22. and that whilst he was delighted in the Law of God he found another law in his members warring against the law of his mind and leading him captiue to the law of sinne Notwithstanding we are to walke by this rule and in our desire and indeuour as it were with an holy ambition to aspire vnto it and though we cannot reach vnto this Sunne of perfection yet wee must chuse it for our marke and shoot towards it as high as we can and be sorry
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
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
find that we haue it then are we to reioyce in it vsing all good meanes whereby wee may preserue and keepe safe so precious a Iewell The meanes by which we may get a good conscience if we want it are diuers The first is in our iudgements highly to esteeme it as one of Gods speciall graces and richest gifts and in our hearts and affections to loue and desire it aboue all earthly things And so will the Lord be more willing to bestow it vpon vs when we esteeme and desire it according to the worth and value of it and we also shall be more earnest in vsing all good meanes to get it and more thankefull vnto God for it when wee haue obtained it Now that wee may esteeme and desire this gift of God let vs consider First that it is most excellent and one of the chiefest parts of our happinesse giuing vs a taste and entrance into the ioyes of heauen euen whilest we are vpon earth For as the Apostle saith The Kingdome of God is not meates and drinkes but righteousnesse and peace and ioy in the holy Ghost But to what end should I speake of the excellencie Rom. 14. 17. of it which is vnspeakeable or labour to set foorth the beauty and brightnesse of this heauenly light which no mortall eye can behold in its perfect glory seeing as the Apostle telleth vs it passeth all vnderstanding Phil. 4. 7. And therefore I will content my selfe to shaddow it darkely and to giue some glimpse of it as of the Sunne in the water by touching briefly the profit and necessitie of it And for the vtility of this grace that may bee said of it which the Apostle speaketh of godlinesse that it is profitable vnto all things hauing the promise of the life that now is and of that which is to come Like a witnesse it giueth euidence on our side before God and excuseth vs of all those faults which Satan accuseth vs of or the Law layeth to our charge like an Aduocate it pleadeth our cause and prooueth that wee are iust and innocent through the righteousnesse and obedience of Iesus Christ As a iust Iudge vpon this euidence and plea it absolueth vs and the iudgement thereof shall neuer bee trauersed or reuersed in this world nor in the world to come But looke what sentence good conscience passeth on earth the supreme Iudge will ratifie at the great Day of assises in which respect if it condemne vs not heere then may wee haue confidence towards God that hee will not condemne vs hereafter As a 1. Joh. 3. 21. comfortable and true friend it alwayes beareth vs company incouraging vs when we doe well and reproouing vs when we doe amisse admonishing and warning vs to looke to our footing when wee walke in slippery places and are in danger of falling and to rise if wee doe fall for want of care in taking warning by renewing our repentance In our prosperity it is our guide to leade vs on and direct vs in the right vse of it in our afflictiō it is our comforter which speaking peace within doth make vs with patience and ioy to beare all outward crosses and calamities In time of peace or rather cessation of that conflict with the spirituall enemies of our saluation it is a faithfull Watch-man which leaues vs to inioy our rest and quiet when there is no danger but yet admonisheth vs to sleepe in our Christian armour seeing they are not gone but haue onely withdrawne their forces for their greater aduantage and in time of warre Si rectè facies hic murus abeneus esto nil conscire sibi nulla pallescere culpa Horat. ad Moecenet Ep. 1. when the enemie approcheth and is ready to incounter vs it not onely soundeth the alarme that we may start vp and stand in readinesse but also is armour of proofe and euen a brazen wall to keepe vs from danger when they assault vs. Finally it performeth all good duties to all sorts of men at all times and all places accompanying the Iudge to the bench the Lawyer to the barre the Diuine both in his Study and Pulpit the Tradesman in his shop and the Buyer and Seller in the market teaching and admonishing them how they shall carry themselues in all cases and both approouing them when they performe their dutie and rebuking them when for feare or fauour glory or gaine they doe neglect it And from hence also the necessity of a good conscience appeareth seeing it bringeth with it so much good of all which they are destitute that liue without it Yea they are subiect to the contrary euils hauing in them a witnesse that daily accuseth them and a Iudge that condemneth them no guide to leade them no friend to admonish them to incourage them in good or discourage them in euill Neither can they doe any thing pleasing vnto God for the end of the Commandement is loue out of a pure heart a good conscience 1. Tim. 1. 5. and faith vnfained of which end they faile that are destitute of it and can doe nothing but sinne against God and bring vpon themselues fearefull condemnation for if our corrupt consciences condemne vs God the righteous and vnpartiall Iudge who is greater then our consciences 1. Joh. 3. 20. will much more condemne vs as the Apostle Iohn speaketh §. Sect. 2 Of the second meanes to obtaine a good conscience Secondly we must labour to know the will of God reuealed in the Scriptures and to apply what we know vnto our selues for our owne vse For the conscience iudgeth and witnesseth with God for vs or against vs and therefore we must know what he approueth and condemneth if we would haue our iudgement and euidence to agree with his otherwise our consciences being vniust and erronious will iudge vniustly of our actions and giue in false euidence when wee put our selues vpon them for triall More especially we must labour after the knowledge both of the Law and the Gospell for the Law as it is the rule of our actions according to which they ought to be wholy conformed so also it is the rule of our consciences whereby they discerne whether they be right or crooked good or euill It is the municipall law for the peculiar gouernement of Gods subiects and the booke of Satutes set out by our Soueraigne according to which conscience is bound to iudge and giue euidence which it cannot doe vnlesse it know and be able to examine our actions according vnto this law In which regard the consciences of ignorant men do in most things misleade them into manifold errours because they are not able to iudge of their actions according to Gods Law which they know not but giue sentence of them according to their owne wills humane traditions and their owne inuentions superstitious conceits and good meanings And the like may be said of those who hauing some knowledge of Gods Law doe through negligence or prophanenesse
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
example of God himselfe for our imitation that you may bee the children of your Father which is in heauen for hee maketh his Sunne to rise on the euill and the good and sendeth rayne on the iust and on the vniust And also by his Parable of the man which fell among theeues who being a Iew Luk. 10. 29. 30. was relieued by a Samaritane though an enemy to that nation and therefore approoued as a neighbour vnto him All men therefore being our neighbours they are all in respect of their persons to bee loued of vs with such loue in respect of the qualitie as is sincere vnfained and feruent euen as wee loue our selues although in respect of the quantitie wee may and ought in our loue to obserue diuers degrees For seeing wee loue others in and for God therefore wee must loue those aboue others which are of the houshold of faith and our kindred in the Spirit brethren of the same heauenly Father and fellow members of the same body in whom the Image of God most brightly shineth so the whole Church and Common-wealth more then a priuate man and among priuate men our parents children kindred Gal. 6. 10. 1. Tim. 5. 8. familiar friends and benefactours more then strangers or ordinary men §. Sect. 7 The meanes of louing our neighbours namely as our selues The manner of our loue towards our neighbours is that we loue them as our selues In which the loue of our owne persons is necessarily implied Leuit. 19. 18. Mat. 22. 39. for if the loue of our selues be the rule of our loue towards our neighbours then must our charity begin at home and from it as from the fountaine the streames of brotherly loue must spring and flow And howsoeuer we haue in the Scriptures no direct precept inioyning vs to loue our selues yet it is necessarily implied First when we are cōmanded to loue God for seeing loue vniteth vs vnto him who is the chiefe Good and fountaine of all happinesse we chiefly loue our selues in louing him in whose fruition consisteth all blessednesse and felicity Secondly in all those Commandements which require of vs that we seeke our owne good and preseruation both in respect of our soules bodies and states temporall and eternall both by auoyding all sinne which would hurt vs as selfe-murther vncleannesse prodigality exposing of our fame and good name to slanders and imputations and by imbracing all vertues and practising all good duties which may further our euerlasting saluation Besides where our Sauiour saith that whosoeuer loueth his owne life better then him Eph 5. 28 29. is not worthy of him he implyeth that wee ought to loue our selues but with such a loue as is subordinate to the loue of him who hath loued vs better then his owne life And the Apostle in pressing a mans loue towards his wife which ought to exceed all other naturall loue because of that neere vnion betweene them whereby they become one flesh vseth this as a reason that no man euer hated his owne flesh implying thereby that seeing man and wife are both one therefore we should loue our wiues as our selues and consequently our selues first according to which rule we are to loue them §. Sect. 8 That naturall and carnall selfe loue is not the rule of louing our neighbours but that which is holy and spirituall But seeing our naturall loue of our selues is carnall and earthly plunging vs head-long into sinne and death and is no better then true hatred in respect of those miserable effects and fruits which it produceth both to our soules and bodies therefore this carnall loue ought not to be our rule in louing our neighbours although in truth wee can loue them with no other whilest this loue ruleth and swayeth in vs but first this loue must be mortified in vs and in stead thereof our hearts must be replenished with a iust and holy loue whereby we loue our selues in and for God for the aduancing of our temporall and spirituall good and the eternall saluation of our soules and bodies in the fruition of him whom wee chiefly loue and with him of euerlasting ioy and happinesse And when wee thus truly loue our selues according to this rule wee must loue our brethren So that when we are commanded to loue our neighbours as our selues Leuit. 19. 17. it is not required that we should so loue them as we loue our selues in the state of corruption with a carnall and earthly loue which would draw them together with vs into eternall death and destruction and is therefore to be esteemed no better then hatred but as wee ought to loue our selues in the state of regeneration with a right lawfull and holy loue which is alwayes subordinate to the loue of God and louing him first and chiefly doth cause vs to loue them in and for him and not in such respects as are carnall and sinfull In which regard as we are bound to loue all men euen our enemies yea the most wicked in the world in respect of their persons which are Gods workemanship so not our dearest friends in respect of their vices or their vices together with them seeing our loue must be subordinate to the loue of God and for his sake and as we loue their persons which he also loueth so must wee hate their sinnes and corruptions euen as wee ought also to hate our owne because he hateth and abhorreth them And wee must loue our selues and them according to Gods will and not contrary vnto it so farre foorth as it may stand with Gods loue and not when there is any opposition betweene them And thus Dauid who mourned for his enemies because they Ps 119. 136 137 Psal 119. 113. Psal 139. 21 22. kept not Gods Law and prayed for them in respect of their persons yet hated them in respect of their sinnes which vvere hatefull to God as he often professeth §. Sect. 9 The properties of lawfull selfe-loue Novv the lavvfull and right loue of our selues hath diuers properties for first it is vnfained and not counterfeit and dissembled and seated and settled in the heart and not in the tongue and lips onely Secondly it is feruent and effectuall and not cold remisse and carelesse Thirdly constant and permanent and not fickle and mutable alienated and estranged by frailties and infirmities And such ought our loue to be towards our neighbours sincere and vnfained feruent and effectuall seeking by all meanes their good not onely in word but in deede and action doing Mat. 7. 12. that vnto them which we would haue them do vnto vs and finally we must loue them with a constant loue and not alienate our affections from them in regard of their frailties and imperfections And thus wee are to loue our neighbours either with a common and naturall loue sanctified by Gods Spirit or with a special and spirituall loue In respect of the former as euery man out of a naturall loue doth seeke
to bee performed are either common to all the members of this body which is that they l 2. Sam. 24. 17. Neh. 1. 4. 2. 3. Ier. 9 1. Ps 122. 6 7 8. loue their countrey and preferre in their iudgements desires and indeuours the good of it before the good of all others or of themselues or the speciall duties of superiours and inferiours as the supreme Soueraigne and Magistrates or subiects and people The generall dutie of the former is that as they desire the honour of parents m 1. Pet. 2. 13 14. Gen. 4◠8. Iudg. 5. 7. so to carry themselues in all things as fathers of their countrey and subiects The speciall duty of Soueraigne Princes is the good lawfull and commendable exercise of his soueraigne power especially in making good Lawes and seeing them duly executed in creating and making good Magistrates of State and containing them in their duty in shewing mercy vnto those whom they may lawfully pardon being obnoxious to the rigour of the Law and Iustice towards those who by the Lawes of God and the Common-wealth ought to die In hearing of causes of great importance which respect the good of the Common-wealth and of particular persons especially of high and last appeales in waging warres and concluding peace so as they may be iust profitable and safe for their Countrey In all which hee is to aime chiefly at Gods glory and the good of the Church and Common-wealth Which duties that he may performe he must be qualified and furnished with many excellent vertues as a Deut. 17. 19. piety religion and the true feare of God b Pro. 29. 4. Iustice c Pro. 20. 28. clemency d Deut. 17. 17. Pro. 28. 16. bounty and liberality e Psal 2. 10. wisedome and learning f Ios 1 6. Deut. 31. 23. fortitude and courage g Pro. 30. 4 5. Eccl. 10. 13 14. temperance and sobriety h Deut. 17. 17. Pro. 31. 3. chastity i Deut. 17. 20. Psal 131. 1. Exod. 18. 21. Deut. 1. 13. 16. 19 20. 73. 8. 2. Sam. 18. 3. 21. 17. Lam. 4. 20. 1. Tim. 2. 12. Psal 61. 6 7. 1. Pet. 2. 17. Pro. 24 21. 1. Pet. 2. 13. Rom. 13. 1 5. Rom. 13. 6 7. Mat 17. 27. 22 21. Psal 82. 1. 1. Pet. 2. 13 14. modesty and humility The speciall duty of Magistrates is that in executing of their office they conscionably labour to aduance the glory of God the honour of their Soueraigne and the good of the whole Common-wealth and of all the particular members of it Vnto which these vertues are required in them that they be men of k courage fearing God louers of iustice haters of wrong and all euill faithfull and true free from couetousnesse and haters of bribes and rewards wise and prudent iust and vnpartiall hauing in iudgement no respect of any mans person The speciall duties of subiects towards their Soueraigne are first a singular loue of them approoued by their speciall care of their safety by their high esteeme of them and frequent and feruent prayers for them Secondly to honour and reuerence them as the supreme gouernours vnder Christ ouer all persons and in all causes Thirdly to be obedient and subiect vnto them in all things lawfull and that in the Lord and for conscience sake Fourthly to be seruiceable and helpefull vnto them both with their bodies and states The speciall duties of the people towards their Magistrates are to loue and reuerence them as Gods deputies to submit themselues to their lawfull Commandements and punishments and finally to be thankefull vnto them and ready with all chearefulnesse to allow vnto them such stipends and fees as are due for their maintenance CAP. XII Of the duties required in the sixth Commandement §. Sect. 1 Of the summe of this Commandement And of anger and hatred IN the foure following Commandements are all those common vertues and duties required which concerne all our neighbours in generall and all the contrary vices and sinnes forbidden all which concerne either their person and life or the adiuncts belonging to them as their chastity goods and fame Those vertues and vices which respect the person and life are inioyned or forbidden in the sixth Commandement in these words Thou shalt not kill which hath precedency before the other because the person and life are of greater worth and excellency then the adiuncts that appertaine vnto them The summe whereof is this that wee in all our thoughts words and deedes imbrace all vertues and performe all duties which tend to the good of the person and preseruation of the life both of our neighbours and our selues and flee the contrary vices and sinnes whether they be inward or outward And these are either the rootes and fountaines from whence the rest doe spring and flow as anger and hatred or the fruits and streames which arise and issue from them The first duty commanded is iust anger against the sinnes of our neighbours and our Eph. 46. 26. Mar. 3. 5. selues vnto which is required that it arise from iust causes and be directed to good ends that it be in a lawfull manner and measure and continue a fit and conuenient time And heereunto are required as the meanes of it patience long-suffering and mildnesse goodnesse slownesse to anger and readinesse to forgiue The contrary vice whereof is heere forbidden of which I will not heere speake hauing written largely of it in another Treatise of Anger place The second vertue commanded is an holy hatred of our owne and our neighbours sinnes which is alwayes ioyned with the loue of the persons Leuit. 19. 17 18. Now the fruits of holy and iust anger and hatred are to a Pro. 19. 11. 10. 12. Psal 38. 13 14. passe by an offence b Matth. 6 12 14. 18. 21. Col. 3. 13. Luk. 17. 3 4. Leuit. 19. 8. freely to forgiue wrongs and iniuries and euen to forget them and to requite c Mat 5. 44. good for euill to those who haue wronged vs by d Pro. 25. 21 22. helping and e Psal 35. 13. Act. 7. 60. praying for them and finally to vse all f 1. Pet 3. 8. Gen. 23. 4 6. 24. 19. Act. 27. 3. humanity and courtesie towards all men acquaintance and strangers §. Sect. 2 Of the inward duties and vertues heere required Other more speciall fruits may be distinguished according to the difference of persons towards whom they are referred As first if our neighbours are in prosperity we are not to enuie them if they bee our superiours nor to emulate them being our equals nor to disdaine them being our inferiours but contrariwise g Num. 11 29. Act. 26. 29. wish vnto them all good things which we haue or they want and congratulate their well-fare and communicate with them in our h Rom. 12 15. 1. Cor. 12. 26. reioycing at their happinesse If they
and drunkennesse or the excessiue drinking of wine and strong drinkes and also of the sight in abstaining from vnchaste and immodest obiects as beautifull and wanton persons obscene pictures vnchaste and wanton Enterludes Playes and Bookes Secondly diligence and painefulnesse in our callings and honest labours not giuing way to idlenesse and sloth vigilancy and abstinence Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes 5. 6. 1. Tim. 5. 6. 2. 9 10. Tit. 2. 3. from immoderate sleepe and finally modesty in our eyes and countenance in our speeches and communication in our gesture and gate and in our habit and attire Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity then are we called of God to vse the lawfull remedy which is the holy and honest estate of marriage that we may liue chastly in wedlocke when we 1. Cor. 7. 2. 9. Heb. 13. 4. cannot doe it in single life §. Sect. 3 Of the duties which are required in the right getting of our goods THE eighth Commandement expressed in these words Thou shalt not steale inioyneth vs to preserue and increase by all good meanes as much as in vs lieth our owne and neighbours good respecting goods and possessions and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired but also requireth all vertues and good duties whereby they are preserued and aduanced And these duties are either more generall or speciall The generall duties stand in these degrees First that we be not hurtfull to our neighbours in hindering or impairing their estate by doing them any wrong or iniury or if Mat. 10. 19. 1. Cor. 6. 7 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1 2 3. Exod. 23. 4 5. Ephe. 4. 28. we haue that we make them satisfaction and amends Secondly that we preserue as much as in vs lieth our owne and neighbours goods from all waste and dammage Thirdly that we be beneficiall and helpfull to all as farre as we are able and their necessity requireth and imploy our goods as we ought to our owne and others good The speciall duties respect either the iust and honest possession of our goods vnto which is required that we both get and keepe them in a good manner by iust and lawfull meanes or the lawfull and laudable vse of those goods which wee haue thus lawfully gotten Vnto the iust getting of our goods foure vertues Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal 62. 10. Math 6. 33. 1. Tim. 6. 6 7 8. Phil. 4. 11 12. are required First that we doe not immoderately loue money which is the roote of all euill nor set our hearts vpon riches and the earthly Mammon Secondly contentednesse with that condition which God in his wise iust and Fatherly prouidence hath alloted vnto vs for discontent disposeth men to couet and seeke more then is needefull though it be by vnlawful meanes to which vice they make themselues subiect who haue Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. 5. 8. Act. 20. 35. Pro. 5. 15 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20 22. 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11 25. Phil. 4. 6. not learned to liue within their compasse Thirdly a moderate desire of such things as are necessary and conuenient both for our owne maintenance according to the necessity of nature person and state and also for the reliefe and benefit of others and that both for priuate persons and publike seruice of Church and Common-wealth The which desire ought on the one side to bee free from a Frier-like affection of pouerty and on the other side from couetousnesse and ambition whereby men setting their hearts immoderately vpon earthly profits and preferments doe resolue that they will compasse them by what meanes soeuer good or bad and make all possible haste to atchieue their ends hauing after they haue much an insatiable desire of obtaining more Lastly a moderate prouident and wise care to prouide those things which are cōuenient and necessary for vs and those that belong to vs by honest and lawful meanes so that we be neither carelesly improuident nor vexe and turmoile our selues with an immoderate diffident and carking care And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods Now goods are thus gotten either without contract and that either by our selues or receiued from others By our selues either accidentally as by finding things lost the owners being vnknowne though diligently enquired after or ordinarily by our honest Ephes 4. 28. and painefull labour in a lawfull calling Or else they are gotten in lawfull contracts the general rule whereof is this that in all our dealings borrowing and lending buying and selling letting setting taking and hiring c. we behaue our selues vprightly without dissimulation or guile Psal 15. 2 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes 4. 6. as in the sight of God obseruing in our words truth in our promises faithfulnesse in our deedes iustice and in all things keeping a good conscience towards God and men not dealing deceitfully with any nor vsing any fraud for the getting of our goods either in respect of matter or manner quantity or quality or any other vniust meanes whatsoeuer Or if we haue failed in any of these and gotten any goods by fraud and deceit we must repute it no better then theft and therefore hold our selues bound to make restitution vnto those whom we haue wronged or in case they cannot be found or knowne vnto the poore or Church or good vses without which we can neuer approue our repentance for these sinnes to be found and sincere so as it will be accepted of God and bring comfort vnto our owne soules §. Sect. 4 Of the duties which respect the right vse of our goods And these are the duties which we ought to performe in respect of the lawfull getting and possessing of our goods the duties which concerne the Eccles 5. 17 18. right vse of them respect either our selues which is the lawfull comfortable fruition of them or others which consists in the free and wise communication of them Concerning the former hauing iustly gotten goods into our possession we are comfortably to inioy them as the good gifts and blessings of God vnto which two vertues are required First that shunning niggardlinesse which keepeth men not onely from the communicating Eccl. 6. 2. 4. 8 of their goods to others but also from inioying them for their owne benefit committing therein a double theft we doe imbrace parsimonie which consisteth in the honest sauing and sparing of our goods that they be not idlely and vnprofitably wasted and spent Secondly
companie or else necessarie for our selues when as silence will make vs guilty of his fault §. Sect. 7 Other duties respecting our outward profession And these are the duties which respect our inward disposition now of those which concerne our outward profession in which respect our Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9. testimonie of our neighbour must bee both true and charitable and neither false simply nor in shew of words true but false in sence neither yet vncharitable and malicious all which ought to bee obserued of vs in all our testimonies both publike and priuate being ready in all things and at all times to professe the truth concerning our neighbour with charity both in respect of his vertues which as iust occasion is offered we ought to acknowledge and commend both in his presence and absence and also his vices which wee are to tell him of before his face and not suffer sinne to rest vpon Leuit. 19. 17. Pro. 27. 5. Psal 141. 5. him and not to make mention of them behind his backe but vpon necessity as to those that may helpe to reforme him or to those who may bee hurt or corrupted by his company or example that they Pro. 28. 4. 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11. may taking warning hereby escape these dangers And contrariwise wee ought to auoide flattery wherein wee may offend in respect of the matter of our speech as when wee praise men for their vices or the manner in commending either fainedly or aboue measure or the end either seeking our owne profit like parasites or the hurt of the party whom wee flatter And on the other side wee must shunne euill and cursed speaking which any wayes tendeth to the impayring of our neighbours credit and good name The which is vsed either in his presence by reuiling and contumelious speaking by deriding and scorning him or in his absence by whispering or talebearing slandering and backbiting §. Sect. 8 Of the preseruing our owne good name The duties which euery man is bound to performe vnto himselfe are first a care to procure and preserue his good name and credit and secondly that he giue a true testimonie of himselfe Our care to procure and preserue our good name consisteth in vsing the meanes whereby it is gotten as glorifying God seeking his kingdome and righteousnesse walking vprightly being such as wee would seeme to bee and Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Psal 112. 6. Pro. 10. 7. Mat. 7. 1 2. Psal 133. 1. Luk. 14. 29 30. Rom. 12. 3. Eccle. 10. 1. 1. Thes 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King 2. 8 9. in keeping a good conscience And also in auoiding the meanes both of vaine-glory as seeking to please men more then God hypocrisie seeking commendation by vanity and vices louing of flatterers vsuall censuring of others attempting matters aboue our ability and gifts And also of infamie which either arise from our selues as all sinnes both open with all apparances of them and secret which God to our shame will bring to light or else from others as all disgracefull lies slanders and opprobrious speeches against which we ought especially if wee be publike persons to defend and maintaine our credit and good name The true testimonie of our selues is either concerning good which if it bee true wee must vpon iust occasion confesse it with modestie to Gods glory or if false with modestie and 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Iosh 7. 19. Iohn 1. 10. Iam. 5. 15. Psal 51. humility to denie it or else concerning euill which if it be true we must confesse it both to God with earnest desire of forgiuenesse and also to man when by our confession wee may aduance Gods glory and either our owne or our neighbours good or if it bee false that wee constantly deny it Contrariwise wee are by this Commandement bound to shun the contrary vices to these vertues as to deny the good things in vs to Gods dishonour that gaue them and to speake more basely and meanely of our owne gifts and good parts then there is cause or then that which wee truly conceiue either to auoide boasting which is no better then a modest lie or to draw commendations Psal 52. 1. Phil. 3. 19. Gen. 4. 23 24. from others which is counterfaite modesty and a cunning kinde of arrogancy And also on the other side vaine and false boasting wherein wee may offend either in respect of the obiect in boasting of that which is not good but euill or being good is not in vs at all or at least in that measure which wee assume vnto our selues Or else in respect of the ende as when wee speake of the good things in vs or done by vs for our owne glory especially when it is ioyned Mat. 26. 33 35. 1. Cor. 4. 7. Esa 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4 5. with neglect of Gods honour or the disgrace of others or else for our gaine and aduantage Or finally in respect of euill when out of pride and selfe-loue wee deny that euill which is truly affirmed or affirme that euill of our selues wich is false to gratifie others or to picke a thanke §. Sect. 9 What is required in this Commandement to wit originall righteousnesse and spirituall Concupiscence IN the former Commandements as we haue shewed the Lord forbiddeth all externall sinnes both in word and deede together with Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 23. 3. Gal 5. 16. 17. the internall sinnes of the heart commited against our neighbours which are ioyned with consent of the will and commandeth the contrary vertues and now in the tenth and last Commandement that hee might shew his Law to be spirituall and of such large extent that nothing no not the least motions or first thoughts are exempted and out of the reach of it hee requireth the inward purity of the minde and imaginations thoughts and intentions heart and affections and the rectitude orderly and iust gouernement of them all for our owne and our neighbours good and contrariwise condemneth and forbiddeth not onely those grosse kindes of concupiscence and lusts of the flesh Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 2. 3. 3. Gal. 5. 16. 17. which are ioyned with consent of will but euen the first and least motions of euill concupiscence which goe before consent which are the rootes seedes and fountaines of all other sinnes as all euill thoughts inclinations and desires which are repugnant with charity
and Christs all-sufficient merits the gracious and indefinite promises of the Gospell and the truth and omnipotencie of God whereby he is willing and able to performe them vpon Gods Commandement inioyning vs to beleeue and his bounty and goodnesse in giuing his Word and Sacraments made effectuall by his Spirit whereby he inableth vs to doe that which he commandeth Wee renew vpon this occasion our repentance also by bewailing our sinnes past and strengthening our resolution to leaue and forsake them for the time to come and to serue God in the contrary duties of holinesse and righteousnesse And seeing our great wants and imperfections in all Gods graces and Christian duties we promise and vow in our selues and vnto God that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection So likewise after the receiuing of this Sacrament wee take occasion to examine our selues how we haue profited and increased in spirituall strength and growth of grace by being feasted at the Lords Table with this food of our soules and being mindfull of our promises made before we come to the Lords Table we become more diligent in vsing the meanes whereby Gods graces may be perfited in vs and we strengthened vnto all good duties And that we may not appeare to be Couenant-breakers with God and to haue receiued his grace in vaine we are made more carefull and conscionable in looking to all our wayes for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken and practizing those duties which we haue heretofore neglected and so to carry our selues in the whole course of our liues that we may at all times and in all things please the Lord whom we haue found and felt so gracious vnto vs. In all which respects who doth not plainly see that the often resorting to the Lords Table if we come vnto it duely prepared is a most effectuall meanes to inrich vs with all Gods graces and to strengthen vs vnto all good duties of a godly life And therefore they are most iniurious vnto their owne soules who seldome come to this spirituall feast and take euery slight occasion of defrauding them of their due food seeing heereby they make them droope in their spirituall life to languish and waxe faint in all sauing grace and to become vtterly both vnable and vnwilling to performe vnto God any sincere and cheerefull seruice CAP. VIII Of the third publike meanes of a godly life which is Prayer §. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces THe third meanes whereby we may be inriched with all sauing grace and strengthened vnto all the duties of a godly life is Prayer Of which I shall not need to say much in this place hauing before intreated of it at large Onely it shall suffice to shew that it is a singular meanes ordained of God for the obtaining of grace and strength to serue God in all Christian duties For of our selues we haue no ability vnto any thing that is good no not so much as to thinke a good thought or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13. a good desire but whatsoeuer we haue in this kind it is the gift of God according to that What hast thou that thou hast not receiued and that of the 1. Cor. 4. 7. Apostle Iames Euery good and perfect gift is from aboue and commeth downe from the Father of lights Now the meanes which God hath sanctified for Iam. 1. 17. the obtaining of all those gifts and graces which he hath promised is feruent and effectuall Prayer for though he be most bountifull and ready to bestow all good things yet not to the idle and slothfull but to such as acknowledging them to be his gifts doe sue and seeke vnto him for them and though he infinitely abound with all blessings yet he communicateth them onely to those that craue them at his hands according to that of the Apostle The same Lord ouer all is rich vnto all that call vpon him and that Rom. 10. 12. of the Psalmist The Lord is neere vnto all those that call vpon him to those that call vpon him in truth And the reason is because such only doe glorifie Psal 145. 18. him in his gifts seeing those alone who haue obtained his blessing by Prayer will acknowledge him the Author of them and returne vnto him to giue him thankes Hence it is that being willing to bestow all good things vpon his children and vnwilling that they should neglect their duty or haue them without suite and taking delight to conuerse with them he withholdeth his gifts till they aske them that they may haue this occasion to resort vnto him And because through their negligence hee would not keepe from them any thing which he knoweth good and necessary ouer-long like a most louing yet wise Father he leaueth not the matter to our own foolish and wayward will but by expresse commandement inioyneth vs to call vpon him incourageth vs in these our suites by promising before-hand that he wil heare and grant them Aske saith he and ye Mat. 7. 7. shall haue seek and ye shal find knocke and it shal be opened vnto you And againe Whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and ye Ioh. 16. 23. shall receiue that your ioy may be full So the Apostle telleth vs that this is the confidence which we haue in him that if we aske any thing according to his 1. Ioh. 5. 14 15. will he heareth vs and if we know that he heares vs whatsoeuer we aske we know also that we haue the petitions that we desired of him In which regard the Apostle exhorteth that we should be carefull for nothing namely with a Phil. 4. 6. carking and distrustfull care but that in euery thing by prayer and supplication with thankesgiuing we should make our requests knowne vnto God In which regard the Lord may be truely said to be the Author of all good gifts and Prayer the hand whereby we knocke at the dore of his grace and when it is opened receiue his blessings from him He the liuely and inexhaustible fountaine of all good and Prayer the bucket whereby wee draw it from him He a rich treasury of all grace and desireable riches and Prayer the key that openeth it vnto vs in the Name and mediation of Iesus Christ To this purpose one of the Ancients speaketh fitly Prayer saith Chrys de orando Deum l. Tom. 5. Col. 692. he in an admirable manner conduceth to a holy life and worthy Gods seruice and being begun doth much improoue it and like a treasure storeth it vp in our mindes For if any man indeuoureth to doe any thing belonging to a right course of life Prayer being his guide and preparing the way before him hee shall bee sure to finde a commodious and easie passage c.
gracious call sounding in his Word saying vnto vs Awake thou that sleepest and Open vnto me my sister my loue my Eph. 5. 14. Cant. 5. 2. doue my vndefiled we would quickly fall into our old Lethargy of carnall security In respect of which drowzinesse of nature by reason of the reliques of sinne remaining in vs we are vnfit to keepe the spirituall watch vnlesse we continually rowze vp ourselues and shake off this sloth of carnall security And therefore as it is said of the Nightingale that being to delight her selfe with her night songs and fearing lest falling asleepe shee should indanger her selfe to birds of prey doth set her brest against a thorne to keepe her waking so we being to sing the songs of Sion and to spend our time continually in holy duties must vse all good meanes to keepe vs waking because wee are euery hand-while apt through our sluggishnesse to take a nap and thereby to indanger our soules to those rauenous and hellish fowles who take their chiefe delight in the workes of darkenesse and are ready to seaze vpon vs if they find vs sleeping Thirdly this watch is necessary in regard of the wickednesse and deceitfulnesse Ier. 17. 10. of our owne hearts which are ready continually to withdraw themselues from God to start aside like a deceitfull bow when wee aime at any good Psal 78. 57. duty and so make vs to misse the marke and to breake from vs when wee set our selues to performe any religious exercises distracting and pulling our minds from them that they may wander about in worldly cogitations And therefore seeing it is such a slippery Eele we must take the surer hold of it seeing it is such a false and flitting seruant which hath often deceiued vs accompanying vs into the Church and euen vnto our Pewes and then secretly slipping frō vs that they may spend the time allotted to Gods seruice in ranging abroad about worldly vanities there is no way but to set it before vs in Gods presence and to keepe it continually vnder the straight watch of a vigilant eye that it may not slip away at vnawares as it hath done often in former times And this the Lord requireth as necessary in this case Take heed to your selues that your heart be not deceiued and ye turne Deut. 11. 16. aside that is lest you heart deceiue your heart your corrupt and deceitfull heart preuailing against your heart which is sanctified and regenerate for neither can the world nor the deuill draw vs away from God till our sinfull flesh and corrupt nature betray vs into their hands And of this also the Apostle giueth vs warning Take heed saith he brethren lest there bee Heb. 3. 12. in any of you an euill heart of vnbeliefe in departing from the liuing God Fourthly this watch is necessary because without it we are apt to relapse into our former condition of the sleepe of sinne For wee are in this life like men not thorowly awaked but betweene sleeping and waking so as we may say with the Spouse I sleepe but my heart waketh and if we be not Cant. 5. 2. continually vsing all good meanes to keepe vs waking wee will but open our eyes and shut them againe and as it vvere but turne vs to the other side and so returne to our former sleepe Wee are like men but nevvly recouered out of dangerous diseases vvhich haue great need to looke vnto themselues seeing vpon euery slight cause the least taking of cold or distemper through ill diet they are ready to relapse into their former sickenesse Wee are like vveakelings that can but hardly goe and yet must needs trauell in slippery places or as it vvere aloft vpon a narrovv beame vvhere vve often slip and are sure to catch grieuous falls vnlesse vvee carefully watch ouer our selues and looke diligently to our footing and being falne are sure to perish vnlesse wee rise vp againe and recouer our selues by vnfained repentance according to that of our Sauiour Remember from whence thou art falne and repent and doe thy first workes or else Apoc. 2. 5. I will come against thee quickly c. The which relapses and falls be most dangerous vnto our spiritual life because they make our estate worse then it was before our conuersion when as we were sicke in sinne and death seeing we are but like men who in their departure are dawed as they say and wakened by the out-cries of the standers by who reuiue not to liue but to dye againe and so to indure the paines of a continued sicknesse and double death in which respect our Sauiour Christ saith that the end of Math. 12. 45. such is worse then their beginning And the Apostle Peter affirmeth that it 2. Pet. 2. 21 22. had been better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it like the dog to his vomit or the washed sow to her wallowing in the mire Lastly in regard of our selues this watch is necessary because without it we can haue no assurance that we are spiritually inlightened and awakened out of the sleepe of death For this is the difference which the Apostle maketh betweene the faithfull and the vnbeleeuer that these still lye sleeping and snorting in the darke night of ignorance and errour doing in the darke the workes of darknesse and wholly neglecting the Christian Watch but the other being children of 1. Thes 5. 5 6 7. the light and of the day doe not sleepe as doe others but watch and are sober and being of the day doe the workes of the day putting on the brest-plate of faith and loue and for an helmet the hope of saluation And as there are great and manifold causes respecting our selues which make this watch necessary so also in respect of the enemies of our saluation who being powerfull and politicke farre mightier then we and yet many to one doe labour by all meanes to worke our destruction The which argument alone should keepe vs waking for when should we vvatch if not in the time of our Christian warfare when as we are beset on all sides with such dangerous and malicious enemies especially if we consider that the chiefe commander of all these forces Satan that roring rauening Lion neuer 1. Pet. 5. 8. slumbreth nor sleepeth but goeth continually about and watcheth all opportunities of working our destruction And therfore if they be so watchfull that they may worke our ruine by casting vs into the deep sleepe and spirituall lethargie of sin death how vigilant and carefull should we be by preuenting their malice to escape this imminent desperate danger §. Sect. 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life The reasons which may induce vs to keepe this watch respecting our profit are also diuers First because it helpeth vs much to the leading
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
duties which they command and committing the sinnes which they forbid Whereof I shall not need heere to set downe the particulars according to which triall is to bee made seeing I haue done it already in the former part of this Treatise vnto which I referre the Reader who desireth to make vse of it for this purpose Only let vs know that the Law of God being a most perfect abstract of his will doth containe in it all vertues which he commandeth and vices which he forbiddeth and though it be briefe in words yet as Dauid saith it is in the sense and meaning exceeding Psal 119. 96. large And therefore when we goe to examine our selues according vnto it we must not looke so much to the bare words of euery Commandement as to their sense being inlarged according to the rules of extention which are grounded vpon the Scriptures and euen vpon reason and common equity As first where any vice or sinne is forbidden there the contrary vertue or duty is commanded and contrariwise Secondly where one particular vice is forbidden or duty commanded there all vices or duties of the same nature and kinde are forbidden or commanded as our Sauiour hath taught vs in his exposition of the Law Thirdly Mat. 5. 21 22 the Law being perfect doth require perfect obedience of the whole man and euery part inward and outward soule and body so also whole obedience vnto all and euery Commandement for hee that breaketh one of Iam. 2. 10. them is guilty of all and not onely that our obedience bee whole and totall in respect of the parts but also in respect of degrees that it bee in that perfection which this perfect Law requireth Fourthly the Law being spirituall and hauing a spirituall sense and power doth binde not Rom. 7. 14. onely the outward man to externall obedience but also the soule and secret thoughts the heart and conscience Yea the first and last Commandements haue a large extent aboue all the rest reaching euen to our thoughts and first motions which haue not the consent of will ioyned with them Fifthly where any vertue or vice is commanded or forbidden there also all the meanes and occasions are commanded or forbidden Sixthly where any duty is commanded or vice forbidden there also the signes of them both are also inioyned or prohibited for wee must haue a good conscience both before God and also before men and auoyd not Act. 24. 16. onely the euill it selfe but also all appearance of it And lastly the common rule of charity binding vs to loue our neighbours as our selues and that God may be glorified in their obedience as well as our owne the Law of God requireth that wee should not onely obserue all that is contriued Psal 119. 139. in it our selues but also prouide as much as in vs lyeth that it bee likewise obserued by our neighbours yea euen by our enemies §. Sect. 5 How we must aggrauate our sins in respect of circumstances And if by helpe of these rules we inlarge the Law of God according to the true sense and meaning of it and examine our selues answerably in all the duties which it commandeth and all the vices and sinnes which it forbiddeth we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them vnto which when we haue in some measure attained we must then further examine our selues how often and innumerable times we haue reiterated and multiplyed the same sinnes against euery of Gods Commandements in thought word and deed And then wee shall plainely see that our sinnes in number exceed the haires of our head and the starres of heauen Which when we haue done we must in the next place consider how haynous they haue many of them beene in respect of their quality and degree Where we are carefully to take heed that we doe not as corrupt nature pride and selfe-loue perswade the most excuse minse and extenuate our sinnes but that wee looke vpon them in their naturall vglinesse and outragiousnesse and aggrauate them by all their circumstances of persons manner time place and the meanes which God hath giuen vs to preserue vs from committing them or of raising vs out of them by repentance As that wee haue thus and thus sinned not onely when wee were the vassals of Satan vncalled and vnregenerate with full consent of will and with all delight and cheerefulnesse but since wee were called regenerate and inlightened by Gods Spirit and since we haue giuen our names to Christ and professed our selues to be his seruants we haue oftentimes done seruice vnto Satan his arch-enemy by committing many sinnes not onely through frailty and infirmity either through ignorance or because we were taken vpon the sudden and at vnawares but oftentimes wittingly and willingly against knowledge and conscience yea sometime wilfully being transported with the violence of our carnall lusts and passions and as it were with an high hand against God That we haue thus sinned not onely in secret committing that wickednesse in Gods presence which wee would haue forborne in the presence of a mortall man but also openly and scandalously to the dishonour of God and slander of our profession That wee haue not seldome falne into these sinnes but often and many times yea euen after that we haue repented of them and haue resolued vowed and promised that we would leaue and forsake them That we haue committed these sinnes not against an enemy a stranger or one of meane condition like vnto our selues but against God omnipotent in power and glorious in Maiesty and vnto vs so infinite in grace and mercy that with all other blessings which we inioy or hope for he hath giuen the Sonne of his loue vnto vs and for vs that he might by his death worke that great worke of our Redemption and giue vnto vs life and happinesse who were the slaues of Satan dead in our sinnes enemies to God and our owne good and the children of wrath as well as others That we haue not by strong inducements beene drawne to offend so great and gracious a God but for meere trifles and the contemptible wages of worldly vanities That wee haue committed these sinnes being the members of Iesus Christ our Head and so as much as in vs did lie haue defiled him with the taint of our sinnes and drawne him as much as we could into communion with vs in our wickednesse that shed his precious blood to purge and purifie vs that we might be holy and without all blemish of sinfull pollution That we haue by our sinnes grieued the good Spirit in vs vexing him who is our Comforter by quenching his good motions and obeying the suggestions of Satan and the lusts of our sinfull flesh That we haue thus sinned and hauing falne haue lien in our sinnes without repentance notwithstanding the plentifull meanes which God hath granted of grace and sanctification As the
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
33. 18. righteous and his eares are open vnto their cry And againe The eyes of the Lord are vpon them that feare him And as Elihu speaketh He withdraweth Job 36. 7. not his eyes from them So Dauid in another place The Lord knoweth the Psal 37. 18. dayes of the vpright and their inheritance shall be for euer Yea but the eyes of the Lord are vpon all things and there is nothing so secret that is vnknowne vnto him and what priuiledge then haue those herein that serue him aboue those that serue him not It consists not in the generall view and notice which God taketh of one thing as well as of another but in that he hath a more watchfull and benigne eye ouer those that feare him to preserue them from all euill and to bestow vpon them all that is good by reason whereof they are so farre from miscarrying by any chance and casualtie any malice or fury of their enemies that not so much as an haire Mat. 10. 30. can fall from their head without the will of their heauenly Father In which respect the Lord compareth himselfe to an Eagle which safely carrieth her Deut. 1. 31. 30. 11. yong and defendeth them from all other rauenous birds when they are vnable to shift for themselues And to a carefull Shepherd who not onely Ezech. 34. 12. keepeth his Sheepe from the Wolfe but also feeds them in greene Pastures Psal 23. 1 2 3. driueth them to the still waters cureth the sicke and carrieth in his armes the lame and weake as Dauid also sheweth by his owne experience And thus our Sauiour called himselfe the good Shepherd who watched Ioh. 10. 1 2 c. ouer his Sheepe with such loue and care that he was ready to lay downe his life for them rather then they should perish by any danger Now the benefits which we haue by this priuiledge are many and inestimable For by this speciall prouidence God like a faithfull Shepherd leadeth vs out and in and directeth vs in all our courses guideth vs in the wayes of his Esa 30. 21. Commandements and keepeth vs from wandring in the by-paths of errour and from losing our selues in the desarts of sinne And thus the Psalmist saith that the steps of a good man are ordered by the Lord and he delighteth Psal 37. 23. in his way whereby hee is kept from falling into many sinnes vnto which hee is prone through naturall corruption and wherewith others that are not thus guided and gouerned are often and easily ouertaken and also into many dangers and euils to which their fraile liues are subiect whereinto others not thus directed doe rush and perish in them Secondly by this speciall prouidence those that serue the Lord are preserued from all euils and protected against all enemies and that not after a slight and ordinary manner but with such vigilant care and tendernesse as a man watcheth ouer the apple of his eye as the Lord professeth and Zach. 2. 8. Psal 17. 8. Dauid also found by his owne experience The which though it bee all-sufficient to preserue vs from all danger of euill yet for our greater comfort and the better confirming of communion and loue betweene his holy Spirits and vs hee causeth his Angels to incampe round about those that Psal 34. 7. feare him and deliuereth them yea hee committeth them vnto them as their speciall charge to keepe them in all their wayes and to beare them in their hands that they dash not their foot against a stone Of which we haue many examples as of the three children thus preserued in the fiery furnace and Dan. 3. 25. 6. 22. Daniel in the Lyons den and in that mighty Army of holy Spirits sent for the comfort and incouragement of Elizeus seruant Thirdly by this 2. King 6. 17. speciall prouidence God both vpholdeth his children that serue him when they are ready to fall into sinne and danger and raiseth them vp being falne preserueth them from troubles and afflictions and deliuereth them out of them when they call vpon him For he couereth them with his Psal 91. 4 5 6 c. feathers and vnder his wings they shall be safe his truth shall be their shield and buckler c. The eyes of the Lord are vpon those that feare him to deliuer their Psal 33. 18 19. soule from death and to keepe them aliue in famine In which regard the Lord incourageth his seruants against all dangers Feare thou not for I am Esa 41. 10. with thee be not dismaid for I am thy God I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse c. Or if for their chastisement they be afflicted and foyled with any euill either of sinne or punishment yet they shall not be forsaken and suffered to lye and perish in it and as the Psalmist speaketh Though they fall they Psal 37. 24. shall not vtterly be cast downe for the Lord vpholdeth them with his hand Yea though many be the troubles of the righteous yet the Lord deliuereth them out of all and though he beateth them with his rods yet he keepeth all their bones Psal 34. 17 18. so that not one of them is broken For the Lord vpholdeth them in their integrity Psal 41. 12. and setteth them alwayes before his face as Dauid speaketh out of his owne experience Finally as God by this speciall prouidence preserueth those that serue him from all euill so also he prouideth for them all that is good supplying all their wants and relieuing them in all their necessities For if we trust in the Lord and doe good we shall dwell in the Land and Psal 37. 3 4. verily we shall be fed if we delight our selues in the Lord hee will giue vs the desires of our hearts Which argument Dauid vseth to moue all vnto Gods feare O feare the Lord saith he ye his Saints for there is no want to them that Psal 34. 9 10. feare him The young Lions lacke and suffer hunger but they that feare the Lord shall not want any good thing Now what greater priuiledge then to be thus at Gods finding to haue him our guide to direct vs our King to gouerne and defend vs our louing Father and carefull Shepheard to feed vs and supply all our wants to preserue vs from dangers and deliuer vs out of all our troubles to heale our wounds and cure our diseases seeing he beholdeth all our wants and is all-sufficient to supply them What stronger motiue then this to moue vs wholly to deuote our selues vnto his seruice in whom we liue and mooue and haue our being seeing our Act. 17 28. fraile liues are lyable to so many euils both of sinne and punishment obnoxious to so many dangers and stand in need of so many helpes and comforts that if the Lord should but for
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
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
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
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
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
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
approue our selues to be the children of our heauenly Father by hauing his image of holinesse and righteousnesse stamped on vs and by yeelding in all things obedience to his Will that so we may be acceptable in his sight then will hee giue vs the spirit of adoption which will cast out all seruile feare and giue vs much confidence boldnesse and securitie in the assurance of his loue §. 6 The sixt meanes contempt of the World The sixt meanes to enioy this spirituall securitie is to cast out of our hearts all carnall loue of earthly things and so to contemne the world and worldly vanities as that we can be content if God so pleaseth to leaue them as well as enioy them For if hauing our desires mortified to the world wee haue learned with the Apostle Paul In whatsoeuer state wee are therewith to be content If wee know how to bee Phil. 4. 12. abased and how to abound and bee euery where and in all things instructed both to be full and to be hungrie both to abound and to suffer need then may we in a great part be freed from all carnall feare and both securely enioy these transitorie things when God giueth them because it will not much trouble vs if it bee his pleasure to take them away and also securely want them when God scanteth vs of them because our desires and hopes are moderate after their fruition For our feares hold a proportion with our loue and hope neither can they Defines timere si sperare desieris Seneca be little if these be great nor contrariwise excessiue and immoderate if these tempered and ouerruled with reason and religion And therefore if our hearts be weaned from the loue of earthly things then may we hold them as children their birds which they are wearie of in our open hands being secure and carelesse whether they stay with vs or as Salomon speaketh like the Eagle betake themselues to their Pro. 23. 5. wings and flee away But if our affections and loue bee still fixed and fastned on them then will wee be vnwilling to leaue them and so alwayes Nemo secuâ—us est in his bonis que potest inuitus aâ—â—â—tere August de lib. arbit in feare lest they be taken from vs. For as one sayth no man can be secure in the fruition of that which he is altogether vnwilling to lose and forgoe §. 7 The seuenth meanes to keepe our hearts vpright and our consciences pure The fift meanes of spirituall securitie is to keepe our hearts vpright and our consciences pure and vndefiled from sinne especially from such sinnes as are committed not through ignorance and infirmitie but against knowledge and conscience Or if we haue fallen into any such our second care must bee to arise out of them and forsake them and to purge our consciences by bathing them in the blood of Christ by Faith and in the teares of vnfayned repentance For the Hic murus abenâ—us esto niâ— conscire sibi nulla pallescere cul a Horâ—t epist l. 1. Epist 1. conscience is of the nature of the eye it must be kept cleane and then it will be cheerfull and quiet but if we nourish in it willingly the least sinnes as it were little Motes in our sight it will smart and rage and neuer bee quiet till they bee cast out And so long as we doe thus preserue the peace of a good conscience wee may bee secure and without Exemplo quodcuâ—que malo committitur ipsi displicet authori prima haec est vltio quod se iudice nemo nocens ab â—oluitur improba quamâ—is gratia fallacis praeâ—oris vicerit vrna Iuvenal Satyr 13. feare because we haue also peace with God For if our heart condemne vs not then haue wee confidence towards God as the Apostle speaketh and whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things which are pleasing in his sight But if our heart condemne vs then will not God acquit vs for hee is greater then our heart and knoweth all things So that onely the pure conscience can be the secure conscience for sinne is the onely cause of feare and therefore if iâ— be purged away there is no place for feare to lodge in But if sinne remayne and defile the heart and conscience there is no 1. Ioh. 4. 20 21. roome for securitie for how can a man be secure that by guilt of sinne is liable to Gods displeasure and hath broken the peace with him Quid prodest recondere se oculos hominum aâ—resque vitare bona conscientia turbam aduocat mala etiam in solitudine anxia atque sollicita est si honesta sunt quae facis omnes sciant Si turpia quid refert neminem scire cum tuscias O te miserum si contemnâ—â— hunc testem Senec. Epist 43. Socrates interregaâ—us qui securè viuerent qui inquit nihil sibi consciunt mali Max. in serm de Curios Securitatis magna portio est nihil imqui facere c. Senec. Epist 105. how can he not be full of feare that is daily in danger to be attached with his iudgements and to beare the deserued punishment of his sinne And this the Heathens saw by the light of nature namely that Guilt and Feare Innocency and Securitie like inseparable companions accompanie one another For one being asked who they were that liued securely answered They onely who were not conscious vnto themselues of any euill And another affirmeth that it is a great portion of securitie to doe nothing vniustly in which regard men of might lead a life confused and disturbed because looke how much they hurt and so much also they feare For though a man may be safe for the present hauing an euill conscience yet hee can neuer bee secure and though when he sinneth he be not taken with the manner yet he is alwayes in feare of being taken He is troubled in his sleepe and whilest any mans wickednesse is spoken of he thinketh of his owne and though the guiltie may haue the hap to bee hid yet cannot they haue the confidence of it §. 8 The last means is Christian watchfulnesse and often examination of our estates The last meanes of securitie is to keepe a narrow watch ouer all our wayes and often to examine our estates to cast vp our accounts betweene God and vs and when we find that we are cast behind hand to plead Christs payment by a liuely Faith that so wee may get our Quietus est and haue the Hand-writing of the Law cancelled and nayled to his Crosse For this securitie is not caused like that which is carnall by negligence and sloth but by care and watchfulnesse For then may wee securely expect our summons to come to Gods Audit when like the wise Steward we find the Booke of our reckonings iust and straight Then may we with much peace and cheerfulnesse be called to giue vp our accounts when wee find that wee haue profitably imployed our Masters talents and haue encreased them fiue or ten fold by putting them out to the vse of our Lord that is the aduancement of his glorie and good of our fellow seruants Then may wee with the wise Virgins securely expect the comming of our Bridegroome though through naturall heauinesse we be sometimes ouertaken with drowsinesse and take a nap if we doe in our vsuall course stand vpon our watch and haue the Lamps of a Christian profession replenished and trimmed with the inward oyle of Faith and all other sauing Graces and the outward light of good works and a godly and righteous life seeing when hee commeth wee shall enter with him into the bridall Chamber and there solace our selues in his loue and in the fruition of those inestimable and eternall ioyes which he hath prepared for vs the which he grant vnto vs that hath deerly bought them for vs Iesus Christ the Righteous to whom with the Father and the holy Spirit three Persons and one Immortall Inuisible onely wise and infinitely good God be ascribed al glorie and prayse power maiestie and dominion both now and for euer more AMEN Trin-vni Deo gloria FINIS
vnto him by thankesgiuing as not acknowledging the Author of these benefits the which also the Lord threatneth against his people of Israel in the same place Secondly vnto this inward thankfulnesse there is required not Vers 9. 10. 11. onely that wee know and acknowledge the Lord to be the Author of our food and nourishment habitually but that we also actually remember this his bounty and goodnesse and hauing them in fresh memory that vpon all new occasions we blesse his name for them According to that commandement When thou hast eaten and art full then thou shalt blesse the Deut. 8. 10 11. Lord thy God for the good land which he hath giuen thee beware that thou forget not the Lord thy God c. Outwardly vnto this thankfulnesse is required that wee expresse it first by our words in returning thankes and praise vnto God for our food and nourishment and for all other good blessings spirituall and temporall which wee haue receiued at his hands the which in companie is to be performed by one as the mouth of all the rest and most conueniently by the master of the family and feast and ioyntly together as occasion company and other circumstances will permit by adding hereunto singing of a Psalme according to the example of our Sauiour Christ himselfe at his last Supper with his Apostles Secondly we Matth. 26. 30. must expresse our thankefulnesse outwardly in our workes in imploying that strength which wee haue renewed by our nourishment in the seruice of God by performing the generall duties of Christianity and the speciall duties of our callings that by both wee may glorifie his most holy name who hath so graciously fed and nourished vs. For if wee expect this at the hands of our seruants that being nourished at our cost and finding they should not waite vpon themselues and spend their time about their owne pleasures but in our seruice from whom they haue their maintenance which if they neglect we are ready to turne them out of the dores as vnprofitable drones good for nothing but to liue vpō the spoile of our goods thē how much more wil the Lord who is a much more absolute owner then we iustly require at our hands that after he hath refreshed vs with his creatures we doe not spend our strength in fulfilling the lusts of our owne flesh and the pleasures of sinne but imploy it in all such good duties as most tend to the aduancement of his glory from whom we haue all our maintenance And so much concerning the second kinde of cessation from our labours of the third and last kinde which is taking of our rest by sleepe I will not here speake hauing a more conuenient place for it when wee haue finished all our day labours and are come to speake of the duties in the night CAP. XXVI Of the duties which wee ought to performe when we are solitary and alone §. Sect. 1 That when we are alone we must not be idle and vnfruitfull BEsides those Christian duties which are ordinarily and constantly to be done in some part of euery day there are others which are more accidentall vnto which wee are not tyed euery day or any certaine time of the weeke but to be done when as we shall haue fittest occasions and best opportunitie offered vnto vs. And which belong not to all persons or to the same persons at all times but waite vpon vncertaine occurrents variety of estates and such like circumstances As for example wee are sometimes by our selues alone and sometimes in company with others sometimes in prosperity and ioy and sometime in aduersitie and trouble and vncertaine it is in what day or what part of the day any of these shall happen notwithstanding there are diuers duties which belong to these seueral conditions which with no lesse conscience constancy are to be performed then the other of which we are now come to intreate And first wee will shew what are those Christian duties which belong vnto vs when wee are alone and then what those are which wee ought to performe in the company of others Concerning the former wee must when we are solitary and alone keepe a narrow watch ouer our selues that wee be neither idle and vnfruitfull nor ill imployed and taken vp with bad exercises We must not suffer our mindes to be slothfull and sluggish and so to languish for want of spirituall exercise nor our hearts to remaine in vs dull and dead barraine and empty of all good desires and holy resolutions neither yet must we in respect of action and bodily imployment giue our selues ouer vnto ease and sloth for if we thus as it were lye fallow without any seede of grace sowne in vs the diuell knowing vs to be fit grounds for his husbandry will sow in vs the cockle and tares of all sinne and wickednesse if hee finde vs thus swept and empty of all good wee shall bee fitly garnished for his dwelling as our Sauiour hath taught vs. If wee be not imployed in some good dutie of Matth. 12. 45. Gods seruice the deuill will take vs vp like masterlesse men and allure vs with the pay of worldly vanities to serue him in the workes of darkenesse As wee see in the example of Dauid who spending his time 2. Sam. 11. 1 2. in sloth when Kings went out to warre and the Armie of God was in the field the deuill taking him at this aduantage put his presse-money of carnall pleasure into his hand and so imployed him for the time to fight his battailes euen to the shedding of the blood of innocent Vriah and other of his faithfull seruants §. Sect. 2 That we must spend our solitary houres in good exercises shunning vaine thoughts and intertaining Christian meditations And as our care must bee that we be not idle so much more that wee do not spend our solitary houres in doing that which is ill the which notwithstanding inseparably accompanieth the other For no sooner doe we cease to doe good but we begin to doe euill no sooner doe we leaue the Oare as we are rowing towards the hauen of rest but the winde and tide of our corruption carrieth vs downe the streame towards the dead sea of death and destruction And therefore if we would not be drawne vnto ill we must still be imployed in good exercises keeping alwayes a narrow watch ouer our minds hearts and actions that on the one side they be not ouertaken with any euill nor prostituted vnto any sinne and on the other side that they be wholly taken vp and exercised in all Christian and holy duties First aboue all obseruations wee must looke to our deceitfull minds and hearts that they bee not stolne from vs by the subtilty of the deuill when we are alone and that they doe not as naturally they are apt wander in this solitarinesse and goe astray from the way of Gods commandements and so losing themselues like Lambes in the Desart
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who