perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
and ashamed in our selues that we can shoot no higher of which we haue the holy Apostle as a patterne for our imitation who forgetting those things Philip. 3. 13 14. which were behind namely the former part of his race in the way of godlinesse and reaching foorth vnto those things which were before to wit that Christian perfection vnto which he had not yet attained did presse towards the marke for the price of the high calling of God in Iesus Christ And this is that Euangelicall and Sonne-like obedience which God now vnder the Couenant of grace requireth of vs which if we labour to performe he will accept of vs in Christ and remember our sinnes no more but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12. spare vs as a man spareth his sonne who serueth him accept of the will for the deede and couering the imperfections of our obedience with Christs perfect righteousnesse and washing away the pollution and corruption of it in his most precious blood he will be well pleased with vs and approoue of vs as though we had attained to perfect righteousnesse §. Sect. 2 That a godly life chiefely consisteth in Euangelicall and filiall obedience and what this is And in this filiall obedience doth that godly life principally consist which we now intreate of for it is nothing else but a feruent desire sound resolution and sincere indeuour to conforme our whole liues in all holy obedience to Gods will that we may please him in all things and glorifie his holy name by our Christian conuersation or if we would haue a more full description of it A godly life is the life of a Christian who being regenerate quickned and illuminated by Gods Spirit and ingrafted into Christ thereby and by a liuely faith assuring him of Gods loue and his owne saluation doth in loue and thankefulnesse towards him desire resolue and indeuour to please him in all things by doing his will reuealed in his Word and to glorifie his name by walking before him in the duties of holinesse righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of his life In which description we are to consider two things First the person that leadeth this godly life and secondly the actions in this life performed by him the person is first named and then described by his state and properties Concerning the first he that leadeth this life is the Christian onely For as for the life of Heathens and Pagans seeme it neuer so strict iust and glorious as of Socrates Aristides Cato Seneca and such like it is voyd of all true godlinesse and not accepted of God because it is ioyned with ignorance of the true God and Iesus Christ idolatry will-worship infidelitie and all kind of heathenish impiety §. Sect. 3 That the regenerate onely can lead a godly life Neither doe all that beare the name of Christians leade this godly life but they who are so not in name and profession onely but in deed and truth that is such only who are in that state and qualified with those properties which are set downe in the former description As first that he be regenerate for they that are vnregenerate cannot performe any dutie of a godly life which is pleasing and acceptable to God because being out of the Couenant their persons and consequently their actions are not accepted of him but are the slaues of Satan held captiue to doe his will the 2. Tim. 2. 26. Eph. 2. 1 3. children of wrath and enemies vnto God and his grace dead in trespasses and sins and therefore no more able to doe the duties of holinesse and righteousnesse then a dead man is able to doe the actions of the liuing In which respect the Apostle saith that we are not of our selues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13. thought nor so much as to will that which is good because it is God onely which worketh in vs both the will and the deed Neither can we better our estate by our own strength for as the Prophet teacheth vs as well may the Aethiopian Ier. 13. 23. change his blacknesse and the Leopard his spots as we doe well that are accustomed to doe euill So that the regenerate man alone can lead a godly life or performe any dutie acceptable vnto God for first Abel was accepted and then his sacrifice and our persons must first be sanctified before they Gen. 4. 4. can please God by our works of holinesse For as in the ceremoniall law the touching of holy things did not sanctifie and clense the polluted person but the person polluted did make the holy things to become vncleane as Haggai speaketh so the workes which in themselues materially Hag. 2. 12 13. are good and holy doe not sanctifie the vnregenerate man that doth them but through the taint and pollution of his sinne they also are polluted and defiled Now vnto this regeneration two things are necessarily required First that we haue the Spirit of God dwelling in vs And secondly the sanctifying and sauing graces of the Spirit which alwayes doe accompany it for the Spirit of God is the Author of our regeneration which begetteth vs vnto God according to that of our Sauiour Except a man be borne of water and the Spirit he cannot enter into the Kingdome of God And that Iohn 3. 5. of the Apostle But ye are washed but ye are sanctified but yee are iustified in 1. Cor. 6. 11. 2. Cor. 3. 2 3. Tit. 3. 5. the name of the Lord Iesus and by the Spirit of our God It is the Spirit which mortifieth our sinnefull corruptions by applying vnto vs the vertue of Christs death and so by destroying the kingdome of sinne raiseth vs out of the state of death and which giueth vnto vs the spirituall life of grace by applying vnto vs the vertue of Christs resurrection which inableth vs to doe the actions of the liuing It is the Spirit that leadeth vs into all Iohn 16. 13. Rom. 8. 14. truth and hereby assureth vs that we are the sonnes of God seeing wee performe vnto him filiall obedience And therefore they who will walke in the wayes of godlinesse must haue this holy Spirit to bee their guide They who would outwardly mooue in the actions of piety and righteousnesse must haue this inward cause to stirre strengthen and support them for as well may a blinde man trauaile vncouth wayes without a leader or the body mooue without the soule as we goe in this Christian way or doe the workes of God vnlesse his holy Spirit be our guide and strength The which must mooue vs in the first place to labour earnestly to haue this Spirit dwelling in vs and to vse to this purpose that powerfull meanes of effectuall prayer seeing our heauenly Father hath promised to giue his holy Spirit to them that aske him as our Sauiour hath Luke 11. 13. taught
vs. §. Sect. 4 That the Spirit of God is the Author of spirituall life 1. And if we thus gaine his company and giue him friendly intertainement when he dwelleth in vs possessing our vessels in sanctification and honour Thes 4. 3. Eph. 4. 30. 1. Thes 5. 19. that they may be fit Temples for this pure Maiestie and not vexing and grieuing this holy Ghest by quenching those good motions which he suggesteth vnto vs then will not he be idle in vs but will direct and guide vs in all our wayes and inable and strengthen vs vnto all Christian duties of holinesse and righteousnesse nor come alone to dwell in vs but accompanied with the sweet society of all sanctifying and sauing graces And first of all he will quicken vs in the life of grace who were before dead in trespasses and sinnes and giue vnto vs spirituall motion in all holy actions Eph. 2. 1. the which though at first it be but weake and scarcely to be discerned like a child newly quickned in the wombe yet shall it increase by degrees vntill we be strengthened for the spirituall birth and grow vp from age to age and from strength to strength vnto a perfect man and vnto the Eph. 4. 13. measure of the stature of the fulnesse of Christ of which life the Spirit of God is the principall Author according to that of the Apostle If the Spirit of Rom. 8. 11. him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall body by his Spirit that dwelleth in you without the which we cannot once mooue in the wayes of godlinesse nor after that we haue begun proceede or grow vp vnto any perfection And therefore when we finde our selues dead and dull vnto all good actions we are earnestly to pray with Dauid that God will reuiue and quicken vs Ps 119. 25 107. by his grace and holy Spirit that we may become actiue and able to performe the duties of a Christian and holy life §. Sect. 5 That the Spirit inlighteneth vs in the wayes of godlinesse Secondly hauing giuen vnto vs this life of grace hee will in the next place indue vs with spirituall light and illuminate the blinde eyes of our mindes that we may vnderstand the will and wayes of God reuealed in his Word and attaine vnto such a measure of sauing knowledge as may be sufficient to direct vs in all our thoughts words and actions And this is that voyce of the Spirit which in our conuersion vnto God secretly whispereth in the eare of our minds as it were behind vs saying This is the way walke yee in it when ye turne to the right hand and when yee turne to Esa 30. 20. the left This is that day-spring which the Sunne of righteousnesse with his arising hath caused to appeare and visit vs to giue light vnto vs who sate Luk. 1. 78 79. in darkenesse and in the shaddow of death and to guide our feete into the way of peace This is that Comforter which our Sauiour promised to send after his resurrection who should leade his Disciples and with them all the faithfull into all truth This is that grace of God which hath appeared teaching Iohn 16. 13. Tit. 2. 11 12. vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world This is that holy oyntment and precious eye-salue which openeth and illighteneth the blinde eyes of our minds that we may know all things appertaining to our saluation so as we need no Tutor to teach vs any other doctrine but as the same anoynting hath 1. Ioh. 2. 20 27. taught vs of all things Whereof he is called the Spirit of truth not onely because he is most true and Truth it selfe but also teacheth and guideth vs in the wayes of truth And the spirit of illumination and wisedome not onely Ioh 14. 17 15. 26. because there is in him a measure without measure of light and knowledge but also illighteneth our minds darkened with ignorance and maketh vs who were only wise vnto euill wise vnto good and to the eternall Ier. 4. 22. saluation of our owne soules And vnlesse we be thus illightened by the Spirit of God and haue the way of saluation reuealed vnto vs it remaineth an hidden mysterie of which we are not capeable in our naturall vnderstanding for as the Apostle teacheth vs The naturall man vnderstandeth Eph. 3 3 5. not the things of the Spirit of God for they are foolishnesse vnto him neither can 1. Cor. 2. 14. he know them because they are spiritually discerned and the things of God knoweth no man but the Spirit of God and they vnto whom by the Spirit they are reuealed Vers 10. 11. Vnlesse this light shine in our hearts we remaine in more then an Aegyptian darkenesse sitting still in errour and sinne and not being able to mooue in the actions of holinesse and righteousnesse neither is it possible that we should walke in the wayes of God vntill by the light of his Spirit they be reuealed vnto vs. Finally we must first know the will of God before wee can doe it and so attaine vnto euerlasting blessednesse And Ioh. 13. 17. therefore in the next place if we would leade this godly life we must desire to be inlightened by Gods Spirit in the knowledge of his will and to haue the light of spirituall wisedome added to the life of grace that knowing it in our vnderstandings we may yeeld obedience vnto it in our liues and conuersations praying to this purpose without ceasing for our selues as the Apostle for the Ephesians That the God of our Lord Iesus Christ the Eph. 1. 17 18. Father of Glory would giue vnto vs the spirit of wisedome and reuelation in the knowledge of him the eyes of our vnderstanding being inlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints c. §. Sect. 6 That we must bee ingrafted into Christ before wee can leade a godly life The second maine thing required in those who are to leade a godly life is that they be ingrafted into Iesus Christ by vertue of which vnion he becomming their head and they his members they haue communion with him and are made partakers of the vertue of his death and resurrection Rom. 6. 12. whereby their sinnes are mortified and crucified so as they can no longer raigne in their mortall bodies and they quickned vnto holinesse and newnesse of life and so inabled to bring foorth the fruits of obedience in the whole course of their conuersation For we are naturally dead and buried in the graue of sinne and not able to stirre or mooue in the actions of godlinesse but no sooner are we ioyned to him and touch his body crucified by the hand of faith
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
99 100. then our teachers if wee haue more care then they in keeping Gods Commandements For the feare of the Lord is wisedome and to depart from euill is vnderstanding Iob. 28. 28. Psal 111. 10. And as Dauid saith The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe his Commandements CAP. VIII Of a liuely and iustifying faith which is the second mayne ground of a godly life §. Sect. 1 That without fayth we cannot performe any duties of a godly life THe second mayn ground of a godly life is a true and iustifying faith without which we cannot performe any duty acceptable to God For before our workes can be acceptable our persons must be accepted neither can the actions of an enemy be pleasing vnto him with whom he is at emnity before they be reconciled we must first bee good trees before we can bring forth any good fruits and haue our hearts sanctified by faith before we can doe the workes of sanctification For who can bring a cleane thing out of an vncleane Not one saith Iob. And what is Iob 14. 4. 15. 14. man that he should be cleane and he that is borne of a woman that he shoud be righteous As Eliphaz speaketh First Abels person must be accepted before Gen. 4. 4. his sacrifice could be acceptable And we cannot be accepted in our selues being dead in sinne and the children of wrath as well as others till being by faith vnited vnto Christ God accepteth of vs in his best Beloued Without Heb. 11. 6. faith therefore it is impossible to please God for till our persons please him our actions cannot Againe Whatsoeuer is not done of faith is sinne and our Rom. 14. 23. best actions which seeme most glorious in the eyes of men will not indure the sight of Gods iustice because they are imperfect and stayned with the filth of our corruptions till hauing applyed Christ vnto vs by faith our vnrighteousnesse bee couered with his perfect righteousnesse and our corruptions be washed away with his blood And this was the cause why the Iewes who followed after the law of righteousnesse did not attayne Rom. 9. 31 32. vnto the law of righteousnesse because they sought it not by faith in Christ but by their owne workes of the law Moreouer we are wilde vines till we be ingrafted into the true Vine Iesus Christ and can bring foorth no good fruit for without him we can doe nothing But being planted into this liuing Iohn 15. 5. Stocke by a liuely faith we deriue from him such sap of grace that wee are made fruitfull in all holy obedience and as without him we can doe nothing so with him we are enabled to the performance of all good duties according to that of the Apostle I can doe all things through Christ that Phil. 4. 13. strengthneth me Furthermore faith is the prime grace that is after we are illuminated wrought in vs by the Spirit and the onely liuing Fountaine from which all true obedience floweth for till it purifieth the heart we haue Act. 15. 9. Gal. 5. 6. not so much as a desire to please God in the performance of any duty nor any power to produce a good action till faith worketh by loue and giueth 1. Iohn 4. 19. vnto vs life and motion And finally without faith there can bee no loue for wee cannot loue God till first we be assured that he loueth vs and without loue there can be no obedience for loue is the fulfilling of Rom. 13. 8. the law and therefore the want of loue is the roote of all disobedience and transgression But when by faith we are perswaded of Gods loue in Christ then doe we loue God againe who hath so loued vs and this loue worketh in vs a desire to please him in all things both by hating and forsaking that which he hateth and by louing and imbracing that which he loueth and commandeth So that according to the measure of our faith such is the measure of our loue and if our loue be great or small such also will be the fruits of our obedience §. Sect. 2 That faith and a godly life are inseparable companions Faith therefore and a godly life are inseparable companions being vnited together in the bond of loue which is stronger then death it selfe Cant. 8. 6. and as a godly life cannot possibly bee without faith no more then the fruit without the tree or a wel-built house without a foundation or breath without a liuing body So neither can a liuely faith be seuered from a godly life For being by faith assured of Gods loue we cannot chuse but loue him againe and approue our loue by our new obedience Being by faith ingrafted into Christ and so become trees of righteousnesse of Gods owne planting we cannot but bring foorth good fruits For as an euill tree Mat. 7. 17 18. cannot bring forth good fruit so neither can a good tree bring foorth euill fruit seeing the fruit alwaies followeth the nature of the tree And as men doe not gather Grapes of thornes nor Figges of thistles so neither Crabs of Apple-trees nor wild and sowre grapes of a good and fruitfull vine Finally faith and the fruits of obedience in a godly life are the one the cause and the other the effect which haue such mutuall relation that they argue and proue eyther the presence or absence one of another as if there be a Father there must needs be a child of which he is a father and if there be a child there must needs be a father of whom he is a child If there be a Sunne there must needs be beames spreading from it and if there bee beames there must needs be a Sunne from which they are spred If there be a liuing body it must needs moue and breathe and if there be a vitall breath then must there needs be a liuing body from which it is breathed And therefore as we may conclude that if there be no father sonne nor body there can be no child beames nor breath so where there is no faith there can be no fruits of obedience seeing these as effects doe arise and spring frō that cause And contrariwise as we may infer that if there be no child beames or breath there can be no father light or body so also that if there be no fruits of obedience in a godly life there can be no faith but onely some shew and shadow of it as a man though wanting a child is like a father the shaddow of the sunne in the water like vnto the sunne in the firmament and a dead carkasse like a liuing body nor yet a godly life Jam. 2. 18 26. and true obedience without faith but some glorious resemblance of it in outward appearance As a fatherlesse boy is like a child who hath a father the lightening hath some similitude of the beames of
be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
of getting a good conscience The meanes of preseruing it being gotten are diuers First the often renewing of our couenant of peace with God by renewing the condition of it on our part faith and repentance For as wee daily wound our consciences through our frailty in falling into sinne whereby the peace of them is disturbed and defile them by casting vpon them the filth of our corruptions so our care must be to heale daily these wounds by applying vnto them afresh by the hand of faith the soueraigne salue and balsam of Christs blood which is of sufficient and sole vertue and nothing else in the world to heale these wounds and also to wash them as often in the teares of vnfained repentance which will giue vs assurance that they are purged and clensed from all filth of sinne Secondly being clensed our continuall care must be to keepe them cleane from all sinne especially in our desires resolutions and indeuours and howsoeuer we cannot hinder Rom. 6. 12. it from dwelling in vs yet we must take heede that it doe not so raigne in vs that we should obey it willingly in the lusts thereof for sinne willingly nourished cannot possibly stand with this peace seeing they doe wound and waste the conscience which sores if they fester and putrifie with corruption will breed in them such a gnawing worme as will giue vnto vs no peace or rest but night and day will torture and torment vs. Thirdly let vs daily mortifie all our sinfull lusts as wrath enuie malice vncleane concupiscence pride and the rest which will betray conscience vnto sinne and with their loud cries and tumultuous clamours hinder it of all sound peace and quiet But especially we must crucifie all worldly lusts of ambition couetousnesse and voluptuousnesse and weane our hearts from the loue of earthly vanities which otherwise if it be entertained will set the peace of conscience vnto sale for the base price of pleasure profit and preferment as the miserable experience of these times doe too plainely teach vs. Fourthly we must often examine our consciences by the rule of Gods Word whether they giue vnto vs true euidence and iudgement the which must be done in the presence of our supreme Iudge who perfectly seeth all secrets and giueth righteous iudgement not onely of all our actions but euen of conscience also which as his Deputie iudgeth of them Euen as the Iudges of the Kingdome according to law call to account all subiects and passe sentence of their actions but yet are accountable to their Soueraigne and haue all their iudgements and determinations subiect to his censure And this is that answere 1. Pet. 3. 21. Act. 24. 16. 23. 1. of a good conscience towards God whereof S. Peter speaketh which the Apostle Paul by continuall exercise indeuoured so to make as he might be accepted of him Which that we may the better doe at the great Day of reckoning we must often put conscience to iudge and examine it selfe according to the rule of the Scriptures that the Booke of Gods Law and the booke of conscience may agree together and also desire the Lord in priuate often to try and examine vs and it that all things being cleered Psal 26. 1 2. betweene vs and him we may not come to publike shame when wee are called to giue an account in the Starre-chamber of heauen Fifthly we are to keepe our consciences cleane and vndefiled from dead workes and not to smother any sinne in them without iudgement and execution though for life and liberty it offer to bribe vs with all the honours riches and pleasures in the world For if conscience be not pure and vnpartiall in condemning all sinne it can neuer be peaceable seeing it will be bound ouer to answere before the supreme Iudge for conniuencie and partiall iudgement and for not condemning and punishing sinne as his Vicegerent according to law shall it selfe be found an accessary and guilty of that sinne which it tolerated in vs and so shal be condemned and tortured with that gnawing worme which neuer dieth Lastly we must continually meditate of the day of Iudgement when as a cleere and good conscience will be better vnto vs then ten thousand worlds The which will make vs carefull to preserue our consciences in their purity and peace seeing if they doe not approue vs at that day we can neuer be iustified before the tribunall of Gods Iudgement And as Iudges and Notaries knowing that their wise iust and iudicious King will exactly view and examine their Bookes and Records are made thereby carefull to keepe them faire and without the aspersion of any faultinesse and if they haue failed in the iust executing of their office will doe what they can to bee free from all imputation so wee being to shew our bookes of conscience before the King of heauen and earth are to be much more carefull that they may be vnblemished and without all spots of sinne and because wee often blot and blemish them in this life and haue our faults and sinnes often interlined we must labour to get out all these blots and staines by washing them often with the hand of faith in the blood of Christ and in that aqua fortis and powerfull water which flowed out of his side that so our sinnes not being found in these bookes of account may not be imputed vnto vs nor bring vpon vs that iust condemnation which they haue deserued And so much concerning a good conscience and those fundamentall vertues which are the maine grounds of a godly life THE SECOND BOOKE OF A GODLY LIFE CONTAINING THE MAINE PARTS and principall duties of it which we ought generally to performe at all times and vpon all good occasions CAP. I. Of the maine duties wherein a godly life consisteth §. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded WEE haue intreated the more largely of the maine grounds of a godly life because when the foundation is laid large and deepe the building which is erected vpon it is more firme and durable And now we are come to shew first wherein it consisteth and secondly what are the properties of it and of all the duties required in it A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will both in fleeing and forsaking all that is euill and in imbracing and practising that which is good in leauing vndone that which hee hath forbidden and in doing that which hee hath commanded And is generally required in many places of holy Scriptures Depart from euill and doe good cease to doe euill and learne to doe well Put ye off concerning the former conuersation the old man which is corrupt according Psal 34. 14. Esa 1 16. 1. Pet. 3. 11. Eph. 4. 22 23 24 to the deceitfull lusts and be renewed in the Spirit of your minde and put on that new man which after God is created in righteousnesse and
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
15. 10. grace seeing of our selues we are not able so much as to thinke a good thought 2. Cor. 3. 5. Phil. 2. 13. but it is God alone that worketh in vs both the will and the deed §. Sect. 5 Of the excellency and vtility of humility And this is that humility which as it is in it selfe most excellent so vnto vs most profitable and therefore of vs to be much esteemed and earnestly 1. Pet. 5. 5. desired It is most excellent as being the most beautifull ornament which maketh vs appeare glorious in the sight of God in which respect the Apostle exhorteth vs to decke our selues with it Yea it adorneth all other vertues making them as the foyle the Iewell being in themselues rich and beautifull much more precious and glorious in the sight of God and men It is most profitable also for when we humble our selues and become euen with the earth we are thereby preserued from falling and when we iudge our selues we shall not be iudged of the Lord. Yea if wee humble our selues the Lord will exalt vs and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12. acknowledge our sinnes we shall depart iustified and find God faithfull 1. Ioh. 1. 9. of his promise in forgiuing vs our sinnes So the Apostle Iames Humble your selues in the sight of the Lord and he shall lift you vp And the Apostle Jam. 4. 10. Pro. 15. 35. Peter Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time And thus the Lord exalteth the humble by inriching them with all his gifts both temporall spirituall and eternall With temporall benefits for by humility and the feare of the Lord are riches honour Pro. 22. 4. and life With spirituall graces for he resisteth the proud but giueth his 1. Pet. 5. 5. grace to the humble Hee filleth the hungry with good things but sendeth the proud empty away For he a Psal 25. 9. Mat 11. 25. Pro. 11. 2. teacheth them his wayes and reuealeth vnto them the secrets of his Kingdome making them thereby wise vnto their saluation He giueth them the grace of iustification and the b Luk 18. 12. Mat. 11. 28. forgiuenesse of of all their sinnes Hee maketh them c Gen. 32. 10. 1. Chro. 29. 15. thankefull in prosperity acknowledging themselues with Iacob and Dauid lesse then the least of Gods mercies and that all the good which they haue they haue receiued it from God and not onely patient but also thankefull d Lam. 3. 22. in greatest afflictions acknowledging that it is the mercies of the Lord that they are not vtterly consumed He blesseth them with his e Esa 57. 15. Iob 22. 29. presence taking delight to dwell with them that are of an humble heart and contrite spirit and so with his power and prouidence safegardeth them from all euill Finally in the life to come he crowneth humility with eternall glory and felicity according to that of our Sauiour Blessed are the poore in spirit for theirs is the Kingdome Mat. 5. 3. of heauen So that humility is not onely it selfe a most excellent grace but the chiefe meanes also of obtaining all other graces seeing God giueth them onely to the humble For they only shall haue the riches of Gods best and most precious gifts who will bee thankefull vnto God for them those onely are thankefull who highly esteeme them and they alone make this estimate who haue felt the want of them and earnestly desired them and they and no other haue thus done who are thorowly humbled in the sight and sense of their owne pouertie emptinesse and nakednesse §. Sect. 6 Of the meanes whereby we may attaine vnto humility And thus when our hearts are inlarged with that loue of this excellent and profitable grace let vs in the next place carefully vse all good meanes whereby we may be decked and adorned with it And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wisedome glory power iustice and goodnesse and then the opinion of our owne worth will vanish like the light of a candle when the Sunne shineth in its full brightnesse and our seeming perfection which much pleased vs when we beheld it alone or compared it with others who come short of vs will appeare to be nothing but imperfection and wee vile and of no worth in our owne eyes Secondly let vs compare our state as it is with that it was in our creation and there will be great cause of humiliation in the best gifts and graces in vs seeing they are but the ruines of an old building and like base worne-out ragges of sumptuous apparell Thirdly let vs compare our vertues and duties with that which the Law requireth and so we shall haue good cause to be cast downe in the sight of our imperfection when we see what perfection euen vpon the penaltie of the curse it exacteth of vs. Fourthly let vs meditate on the matter whereof we are made and into which we shall againe be resolued and then may wee in all humility say with Iob to corruption Thou art my father and to the Iob 17. 14. worme Thou art my mother and my sister yea with Dauid that we are wormes and no men And acknowledge with Abraham that wee are but dust and Psal 22. 6. Gen. 18. 27. ashes vnworthy to appeare in Gods presence or to make any suite vnto him Fifthly let vs set our many and grieuous sinnes before vs our originall corruption which is the roote of all wickednesse and our actuall transgressions both of omission and commission and withall the wrath of God and curse of the Law due vnto them and this will make vs with the Publicane to cast downe our eyes and smite our brests and with broken and contrite hearts to cry out God be mercifull vnto me a sinner Luk. 18. Sixthly with our graces and vertues let vs compare our vices and corruptions and so our few graines of gold will be couered with such a masse of drosse our small quantity of good corne mixed with so much chaffe that our good parts will not so much lift vs vp as our ill will pull downe and humble vs if we weigh them in the ballance of an vnpartiall iudgement Seuenthly let vs remember that we haue nothing but what we haue receiued 1. Cor. 4. 7. and 15. 10. and that by the grace of God we are that we are and therefore let vs not boast as though we had not receiued them but retaining the ioy and comfort of Gods graces vnto our selues let vs returne all the praise and Iam. 1. 17. glory vnto him whose gifts they are and not carry our selues as proud owners but as humble and thankefull debters Eighthly let vs consider that what good things soeuer are in vs they are the Lords talents of Luk. 16. 2. which we must giue an account at
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
and thankfulnesse and so make vs to become earnest and vnwearied in rendring vnto God praise and thankesgiuing when as we obserue a solemne fast and keepe vnto God a Esa 26. 16. day of humiliation consecrating it wholly to the exercises of religion and charity especially prayer and meditation And finally at all other times when we are fitted thereunto by Gods Spirit and sufficiently qualified with the former graces The which notwithstanding is to be vnderstood of priuate prayer by our selues and not when we pray in the company of others for then we are by the rule of charity to haue respect vnto them and not to tyre their zeale and deuotion and cause them to sinne through our tedious prolixity by wearinesse and wandring thoughts although we our selues haue a good appetite to this exercise for this were to force them to sit long at the table who haue quickly dined to cloy the weake of disgestion with variety of dishes because wee who beare them company haue good stomackes and to constraine young beginners and children in Christ to hold out with vs in our pace who are come to a ripe age and so to tyre for wearinesse before they come halfe way to their iourneyes end Which if it deserueth to be iudged vnequall how much is our practice worthy to bee condemned if in our meetings wee contend to out-vie one another striuing who shall exceed in length of prayers and variety of choyce words for the apt expressing of our minds heereby making prayer like vnto a mastery or race wherein we contend for the prize of praise which they are to win who are swiftest and best at length §. Sect. 3 Of the quality of our prayers The second thing to be considered is the quality of our speech which ought to be such in our prayers as is fittest both to stirre vp and expresse our zeale and deuotion Wherein we are to auoyd two extremes the first is curious affectation of words seeing the Lord respecteth not the eloquence of our speech but the sincerity of our hearts and the feruency of our desires which are as loud cries and most perswasiue orations in his eares when wee are most barren in words The second is rudenesse of speech without any fit words or good sense order or coherence which is caused through negligence want of preparation and of due reuerence and respect of Gods glorious Maiesty before whom wee stand and vnto whom we speake not caring what nor how wee babble in his presence though for our credit sake wee would be more carefull in speaking to mortall man not much superiour vnto vs. For otherwise if it proceed not from carelesnesse but from naturall infirmity and want of vtterance which we may iudge of if we be so in other discourses and vpon other occasions our prayers notwithstanding proceeding from vpright hearts and being ioyned with zeale and deuotion will be acceptable vnto God yea euen our imperfect speeches sighes and grones will as effectually moue him to heare vs and grant our suits as the most eloquent speeches which haue all the helpes and ornaments both of nature and art CAP. XVI Of the forme and method which are to be vsed and obserued in our prayers c. §. Sect. 1 Of formes of prayer set downe by others THe last thing to be considered respecteth the forme and manner of powring forth our soules in prayer vnto God which is either by vsing set formes or contriuing of prayers according to present occasions as we are inabled therunto by the Spirit of God The former sort are either such as are inuented by others and learned by hearing or reading their bookes and writings or else by our selues vpon due study and meditation Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts Written and printed formes by those who want ability to pray in their owne words or to frame their suits and petitions and expresse their minds in any good manner and order The which was one end of penning Dauids Psalmes that they might by skilfull Musicians be sung in the Congregation and vsed also in priuate both in families and by our selues alone And our Sauiour prescribed that perfect forme of the Lords Prayer not onely as a rule according to which we are to frame our prayers but also as a prayer to be vsed it selfe and therefore as it is said in one Euangelist After this Math. 6. 9. Luk. 11. 2. manner pray ye so in another When ye pray say Our Father And therefore as children before they can goe are not suffred to sit still but are trained and taught by others that hold them by the hand so though wee want spirituall strength and skill to performe this exercise by our selues yet wee must not neglect it altogether but yeeld our selues to bee trained by others as the Disciples did desire of our Sauiour Christ and as it were holding them by the hand to vse the helpe of their meditations But wee are not to rest in this as sufficient without any further proceedings for though it be fit for a child in Christ that he may be thus trained to goe alone yet when wee come to a riper age and in respect of our meanes should be able to teach others it is a shame for vs and argueth either great impotency and lamenesse in Religion or else negligence sloth and want of exercise if we cannot goe alone but still like children need leading by others Besides we cannot by others meditations vnburthen our selues of our owne particular sinnes of which God and our owne consciences onely are witnesses nor expresse those speciall wants which most pinch vs and which we most desire should be supplied nor fit our occasions to their prayers nor their prayers to our occasions but wee must as God requireth by the Prophet when we come vnto him as suiters take words vnto our selues and frame our petitions and thanksgiuings according Hos 14. 2. to our owne wants and occasions Neither let any that hath beene long trained in the schoole of Christ obiect his want of gifts and abilities seeing if he speake true he proclaimeth his owne shame and non-proficiency For if we had any sense of our wants and sinnes wee might finde some words to expresse them that we might craue a supply of the one and pardon for the other especially to our heauenly Father who is so gracious and willing to beare with our infirmities and who better accepteth of such imperfect prayers as are indited by our selues and vttered with zealous deuotion of honest hearts then of such as are in the best manner penned for vs by others Euen as euery wise father better accepteth of an Epistle inuented and written by his owne sonne himselfe though full of imperfections because it is the meanes to traine him vp to more perfection then that which is done to his hand by one of his fellowes of an higher forme though much more exact
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
meditate on this Day of Iudgement when Christ shall come in glory to iudge both the quicke and the dead and of the signes of his comming of the resurrection of the dead and change of the liuing of the citation of all before Christs Iudgement seate and of the diuers sentence which he shall pronounce for the elect and against the reprobate and of the blessed estate of the one and the cursed and miserable condition of the other of the eternall retribution which shall then bee of rewards to the faithfull in the full fruition of eternall life and blessednesse heauenly ioy and perfect glory of all the parts whereof I haue spoken in another place and of the retribution of punishment to the wicked in hell torments Christ Warfare 2. part both in their soules and bodies And these are the things whereupon wee may meditate respecting the actions of God Now concerning the things which we are to beleeue concerning the Church there is all profitable matter of Meditation As that there is a Church called and gathered out of the rest of the world as Gods owne peculiar people to worship and serue him according to his will That there is in this company an holy Communion of Saints vnited vnto our Head Christ by his Spirit and a liuely faith and with one another as members of the same body with the bond of faith and loue That this Church is Catholike part whereof is Militant on earth and part of it Triumphant in heauen That the properties of the Militant Church are to bee either inuisible which consisteth onely of the elect or visible consisting partly of them and partly of hypocrites that there are certaine infallible notes of the true visible Church by which we may discerne it from all others as the sound preaching of the Word and the right administration of the Sacraments in all the essentiall parts of them according to Christs holy institution and finally that there are also infallible notes of the true members both of this and the inuisible Church of Christ on which wee may profitably meditate and by examination apply particularly vnto our selues that we may know whether we be or no in this number And these are the things to be beleeued which we may chuse for the matter of our Meditation The things which are to be done are all contained in the Law of God or ten Commandements vpon which we may meditate seuerally and on all and euery of the vertues and vices contained in any of them but especially on those vertues in which we are most defectiue and on those vices vnto which our corrupt natures are most inclined as also on the meanes and helpes whereby wee may be inabled to imbrace and practise the one and shunne and auoyd the other and on the signes whereby wee may vpon due examination know whether or no we be indued with those vertues and purged from those vices Of all which I haue spoken in the former part of this Treatise vnto which I referre the Reader or if hee desireth a more full and perfect discourse vnto that exact and learned abstract of the duties commanded and sinnes forbidden in the Law of God written by my right reuerend and deare Brother to whose labours I acknowledge my selfe most beholding for all the former heads of diuinity which I haue set downe as the matter about which our Meditations may be profitably exercised §. Sect. 10 Rules directing vs in the choice of the fittest matter for our Meditations And thus haue I shewed what great and aboundant matter there is fit for our Meditations seeing any one of the former generall heads or points being thorowly discoursed on in our minds and wrought vpon and applyed to our affections according to that forme which I shall afterwards prescribe is sufficient for one dayes exercise and many of them will affoord plentifull matter for much longer time And therefore lest any should now bee as much troubled with plenty as they were before with want not knowing what theame or subiect to chuse out of such great variety and therefore being thus distracted in their thoughts should let all alone I will for the direction of such in their choice propound these rules following First that wee ordinarily and most often make choice of such matter as we finde to be most fit to stirre vp our deuotion to strengthen our faith to worke vpon our hearts and affections to inflame our loue towards God and kindle our zeale to confirme our affiance increase our hope feare of God humility and patience and finally to inable vs with all cheerefulnesse to performe all the duties of a godly life To which purpose wee must rarely chuse such matter as is meerely intellectuall and fit rather for speculation then for vse and practice though in truth there bee few points of sound Diuinity and scarce any of those before expressed which being rightly handled in our Meditations will not afford some fit matter as well for the sanctifying of our hearts and affections as for the inlightning of our mindes and increasing of our knowledge but such as hath beene matter of fact and brought to the vnderstanding by the imagination and to it by the ministery of the senses which will more easily and kindly affoord matter of Meditation to the most simple fit to worke vpon their hearts to inflame their loue stirre vp their deuotion and inable them vnto all Christian duties the which are the mayne ends of this exercise and not the inlightning of the mind with curious speculations and fruitlesse knowledge In which regard when we finde the matter on which we meditate vnfit for those vses and rellish in it little sweetnesse of spirituall refreshing or feele small warmth for the heating of our hearts with loue zeale and true deuotion we need not to insist vpon it but may passe to some other point which is more effectuall to the atchieuing of these ends Secondly wee must make choyce of such matter as in our discretion we thinke not only in it owne nature most excellent and generally most profitable and necessary but also such as is fittest for our persons and present state place time and other circumstances For as those who are inuited to a great and bountifull feast doe not feed on euery dish nor alwayes on such as are most costly and generally esteemed best but at least if they keepe a good diet make choyce of one or two amongst the rest which they thinke fittest for their stomakes and in respect of the present state of their bodies most likely to bring with delight to their taste wholesome nourishment for the preseruing of their health and strength so in that great plenty of prouision which I haue made to entertaine my ghests at this spirituall feast they must not run ouer many things at once nor alwayes preferre in their choyce such points as in their owne nature exceed others but picke out one or some few which are most fit for
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
our selues enioyned to doe it when they promise we are to hope when they threaten we are to be terrified as if the iudgement were denounced against vs and when they forbid any sinne we are to thinke that they forbid it vnto vs. By which application we shall make all the rich treasures contained in the Scriptures wholy our owne and in such a powerfull and peculiar maner enioy the fruit and benefit of them as if they had beene wholy written for vs and for none other else besides vs. §. Sect. 8 That we must reade orderly with diligence and constancy The last rule to be obserued in our reading is that we proceed in it after an orderly maner with diligence and constancie and not by fits and snatches here a Chapter and there another or onely the beginnings of bookes and then laying them aside and taking others in hand of which we are as soone wearie as of the former only out of nouelty and to feed our vaine curiosity without any true desire of edification and spirituall profit But when vpon sound aduice wee haue made choyce of a booke we are not to giue it ouer till we come to the end Yea if we finde it sound and sauoury vsefull and profitable we are to read it againe and againe as before I haue shewed neuer thinking that we haue perused it sufficiently till we haue thorowly vnderstood it layd it vp in our memories applied it to our hearts and drawne it into vse and practice The which constant course as we must obserue in our studie of other godly bookes so especially in reading the holy Scriptures the which must not be read by pieces without order as the Booke hapneth to open when we take it into our hand but the best way is in our ordinarie course to begin at the beginning and so to proceed till we come to the end The which will be a notable helpe both for the vnderstanding of the matter and the History of the Bible when as we obserue the coherence and how one thing dependeth vpon another which if it be interrupted causeth much obscuritie and maketh vs vnacquainted with the whole Counsell of God seeing by reason of this confusion we shall reade many things often and as many others neuer at all The which rule hath place in our ordinarie course of reading onely for vpon extraordinary occasions it is fit and necessarie to reade in any place as the occasion requireth As also some speciall parts of holy Scriptures more often then others which are most full and fertill of spirituall instructions and most profitable for edification which out of our ordinarie course we may reade when we get any fit leisure and opportunitie Againe though in our ordinarie reading no portion of Scriptures is alwaies to be passed ouer seeing all is profitable for some vses and purposes yet sauing other mens better iudgement I thinke that some parts may be read much more seldome then others especially by common Christians of meane knowledge and capacity who are able to make little vse of them as the Chapters which containe nothing but Genealogies those in the New Matth. 1. Luk. 3. Testament excepted the Leuiticall law abrogated by Christ contayning the ceremonies of Gods seruice wherof we can make vse only as they were types shadowes of Christ which cannot easily be done by ordinarie wits the building of the Tabernacle Temple with many Chapters in diuers of the Prophets which are either so obscure or so fitted to diuers Nations against whom they denounced Gods iudgements that few can vnderstand them who are not acquainted with the state of those Countries and Histories of those times which are out of the reach of ordinary Christians to whom chiefely I write and not so vsefull as other parts of holy Scriptures to those who are most learned for the helping them forward in the duties of a godly life but only profitably serue for speciall purposes and vses for which the Holy Ghost did principally intend them In which regard I haue found it profitable to reade ouer the whole Scriptures seriously twice or thrice and to obserue as we goe both these Chapters of lesse ordinarie vse and others of greatest excellencie and most profitable for our edification and as we goe to prefix before them with our pen a seuerall marke as for example before the former sort this * before the other this †or some such like that we may readily chuse the one vpon extraordinary occasions and more seldome reade the other in our ordinary course The which I prescribe to none but onely propound and so leaue it vnto euery ones choyce either to vse or not to vse it as they shall thinke most fit for their owne profit Onely this I would perswade euery good Christian as a matter most profitable and necessary that they would reade the holy Scriptures with all diligence not only at their idle houres when they haue nothing else to doe but making it one of their most important businesses to borrow some time for it frō their ordinary imployments yea euen from their sleepe rather then to want time any day studiously to reade some part of holy Scriptures and finally that they bee not onely thus diligent by fits and flashes reading much one day and nothing in another but that they keepe themselues constantly as neere as they can to a settled course seeing he commeth sooner and more surely to his iourneys end who obserueth a discreet constancy in his trauels though he goeth but a slow pace then another who by spurts and fits rideth vpon his gallop and not minding his iourney spendeth the most part of his time in needlesse stayes vpon the way §. Sect. 9 Of the fittest time for this exercise of reading And so much concerning the things which are to be obserued in the manner of our reading The next poynt to bee considered is the time which we may most fitly allot to this exercise when we are to performe it and how long it must be continued For either of which no certaine rule can be giuen but they must be left to be determined by euery Christians discretion and deuotion according to their seuerall occasions and opportunities We are generally fittest for this and other spirituall exercises of like nature in the morning when our spirits and wits are freshest or if we be not drowzie when we goe to bed because things which are last thought vpon are better imprinted in the memory when as they haue had without disturbance of other businesse some time of settling especially if we recall them to mind the next morning But some mens businesses will allow rather some other time in some other part of the day hauing then little enough for more necessary duties as prayer and meditation In which regard the Christian is to bee left vnto his owne discreet choyce when his occasions will giue him fittest opportunity so that they doe not neglect it altogether Some who abound
our sinnes but chastisements for our amendment meanes to mortifie our corruptions to weane vs from the world to strengthen and increase his graces in vs faith hope affiance loue patience humility the feare of God and the rest and that they may bee as strong cords to draw vs neerer vnto God and as sharpe spurres and goads in our sides to pricke vs forward in the wayes of godlinesse Vnto which deprecation we are to ioyne petition whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of as peace of conscience following iustification sanctification and the gracious assistance of Gods Spirit for the mortifying of our corruptions our spiritual quickning vnto newnes of life for the replenishing of our harts with all sauing graces and the strengthening of vs to all good duties with perseuerance vnto the end and that we may be inabled to withstand all the assaults of our spirituall enemies who labour to hinder our course in godlinesse and to turne vs into the broad way that leadeth to destruction More specially we must pray according to the present occasion of our fast as if it bee some grieuous sinnes which we haue committed that the Lord will not onely graciously forgiue them but strengthen vs with his grace and holy Spirit that we may not againe fall into them and inrich vs with the contrary graces that we may honour him thereby for the time to come as we haue dishonoured him by our sinnes in times past If it be for deliuerance from some great danger or out of some great affliction that then the Lord will be pleased to giue vs the contrary safety and security by taking vs into his protection and vnder the shadow of his wings or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits if in his wisedome he seeth that they are fit for vs As health in stead of sicknesse honour for disgrace plenty for penury peace for warre and such like The which our petitions as at all other times so especially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19. time of our fast must be ioyned with extraordinary feruency and such importunity as will receiue no repulse according to the waightinesse of the occasion which maketh vs in this extraordinary manner to humble our Psal 50. 15. Ioel 2. 18 19. Hest 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13. selues before God And also with a speciall faith that the Lord will heare not onely all our prayers agreeable to his will which we make in his Sons name but also our speciall suits which we haue now made in the time of our fast so far forth as it will stand with his glory and our owne saluation The which our faith must be grounded vpon Gods gracious promises strengthened by calling to minde the examples of Gods Saints from time to time who hauing thus humbled themselues and prayed in the time of their troubles haue found helpe and deliuerance at Gods hands §. Sect. 6 That with our fasting wee must ioyne vnfained repentance The last thing thing required in our fast is that wee ioyne with it vnfained repentance for this is the principall end of the outward exercise that we may thereby both testifie and also increase our repentance And vnto this two things are required the first is that wee forsake our sinnes which we haue bewailed and secondly that wee imbrace the contrary vertues and expresse them in the duties of a godly life Concerning the former it little auaileth vs to abstaine outwardly from our food and other comforts of this life which are the gifts of God and in their owne nature lawfull if we liue still in our sinnes and will not turne from them vnto God by vnfained repentance to rest from the honest labours of our callings and not to rest from the workes of darknesse wherein we performe seruice vnto sinne and Satan to pine the body with outward abstinence and to pamper the flesh by satisfying of our carnall lusts to haue empty Esa 58. 3 4. Zach. 7. 10. bellies and cleane teeth and to haue our soules replenished with wickednesse and defiled with sinfull corruptions In which regard the Lord condemneth and reiecteth the fast of the Iewes because they rested in the bodily exercise and did not forsake their carnall lusts exactions and oppressions What doth it profit saith one to make thy body thinne and Quid autem proâ—est â—enuaâ—i abstinentia câ—rpus si animus 〈…〉 c Hieron ad Celantiam 〈◊〉 carnis refraeneâ—â—â—â— verum sâ—ruâ—muâ— iciunium c. Chrysost in Gen. 1. Hom. 8. Honor 〈…〉 â—â—iunâ—◠〈…〉 um abstâ—â—â—â—tia sed peccatorum fâ—ga Chrysost ad pop Antâ—oâ—hen Homil. 3. leane with fasting if thy minde doe swell with pride What praise wilt thou deserue by the palenesse of fasting if thou be pale also with enuy What vertue is in this not to drinke wine and in the meane while to bee drunke with anger and hatred But our abstinence is praise-worthy and the chastening of the body of some excellency when as the mind fasteth from vices c. Let vs saith another bridle our fleshly lusts and we shall keepe a true fast For that I call a fast when we abstaine from vices And therefore abstinence from meates is required that we may subdue the vnruly power of the flesh and by curbing in this pampered horse teach it to obey And againe The honour of a fast is not abstinence from meats but the forsaking of our sinnes c. For it is most absurd to refraine by fasting from lawfull meates and to taste the vnlawfull lusts of the eyes Doest thou not eate flesh neither let thine eyes draw in wanton lusts Let thine eare also fast by not receiuing slanders and detractions And let thy mouth fast from filthy and reprochfull words For what will it auaile vs to fast only like birds and fishes or like the beasts of Nineue if we bite and deuoure our brethren But with most diligent care must wee forsake our beloued sinnes and those wherewith we haue most offended our gracious God as being the chiefe causes which haue drawne vpon vs Gods present Iudgements Against which we must bend our chiefe forces that we may not onely lay them aside like our garments ouer-night which we purpose to put on againe the next day but vtterly forsake them mortifie and subdue them that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God and strengthen our resolutions if we haue formerly found them weake and vnconstant by making a solemne vow that we will vpon no occasion wittingly and willingly fall into those sinnes againe for which wee haue now humbled our selues before the Lord in this present exercise §. Sect. 7 That we must in our fast exercise our selues in all Christian duties The second part of repentance which wee must both professe and practise is that ceasing from euill we
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
is agreeable to Gods will and Christ our Aduocate and Master of Requests to preferre them vnto God in our behalfe not pleading our deserts but his owne merits and his Fathers promises but also this high Court of Requests night and day open vnto vâ— that in all our necessities wee may make our suites and supplications knowne vnto God with confidence and assurance that they shall bee heard and granted §. Sect. 2 The seuenth maine priuiledge is that God granteth vnto them the meanes to build them vp in grace vnto saluation The seuenth priuiledge peculiar to the godly is that God granteth vnto them the meanes to build them vp in grace and to bring them to saluation with hearts to vse them and the inward assistance of his holy Spirit whereby they become profitable and effectuall to their ends The which is to bee vnderstood first of the publike meanes as hearing the Word Sacraments and Prayer which the most in the world haue not at all but those onely that liue in the Church of which the fewest and least number inioy them to their vse and benefit either because they neglect and contemne them or vse them after a cold carelesse and formall manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. Gods holy Spirit to blesse and sanctifie them to their vse By reason whereof it commeth to passe that after they haue long been partakers of Gods holy â—dinances they are neuer the better but remaine as ignorant and full of â—fidelity as impenitent and vnprofitable as they were at the first yea in â—uth much the worse seeing for want of faith and preparation the prâ—ching of the Word which is in it owne nature Gods strong Math. 11. 21. Rom. 1. 16. power to theiâ— saluation and the sauour of life vnto life becommeth vnto them the saâ—ur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the â—ale of saluation through their vnworthy receiuing of it sealeth vnto â—em iudgement and condemnation yea euen their prayers themselues aâ— turned into sinne whilest they know not how to pray as they ought â—th faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâ—r lips onely when as their hearts are farre from him whereas vnto the godâ— they are great and inestimable priuiledges because the Lord by his Sâ—irit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâ—th grace to vse them aright after that manner as hath before been sheâ—ed mixing faith with them whereby they become profitable Heb. 4. 2. and that â—ot onely a iustifying faith without which it is impossible to Heb. 11. 6. please God but â— speciall faith or branch of the other whereby they vse Gods holy orâ—ances without doubting assuring themselues that hee will according â—o his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâ—able vse of the outward meanes with the inward operation of his holy â—pirit and make them effectuall for the inriching of their soules with all â—pirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâ—to themselues in respect of the priuate meanes before spoken of as watâ—hfulnesse meditation examination of themselues priuate prayer and tâ—e rest seeing scarce any but they vse them or if they doe slightly coldly and to no purpose whereas God giueth them grace to vse them aright and with an earnest desire to profit by them the which he also satisfieth whilest by the inward assistance of his holy Spirit he maketh them powerfull and effectuall for their spirituall nourishment and the inriching of their soules with all sanctifying and sauing graces And this also may be an effectuall reason to moue vs to godlinesse that we may inioy these great priuiledges and not only haue and vse them with others but also haue them blessed and sanctified by Gods Spirit that they may become profitable and effectuall to our saluation without which our nourishment it selfe will turne to poyson and Gods holy ordinances which are the meanes of life and happinesse being abused by vs for want of grace and godlinesse will but harden vs in our sinnes and so increase our condemnation and punishment §. Sect. 3 The eighth maine priuiledge iâ— that they shall perseuere in the state of grace vnto saluation The eighth priuiledge peculiar to the godly is that they shall perseuere in the state of grace and saluation vnto the end and howsoeuer through the violence of the tentations of their spirituall enemies and their owne frailty and corruption they haue many slips and falls yet they shall neuer fall away and though they erre sometimes out of the way of righteousnesse into the by-wayes of sinne yet they returne into it againe by vnfained repentance and redeeme this lost time with more then ordinary diligence in Gods seruice So that though there may bee and are some ill premises in their liues which truly feare God yet they alwayes make a good conclusion though they haue many rubs in the â—beay yet at length they come safely to their iourneys end And though â—hey haue many faults and failings in their liues yet they are alwayes bleâ—d in their death according to that of the Psalmist Marke the perfect â—n and behold Psal 37. 37. the vpright for the end of that man is peace and that of thâ— Preacher Though a sinner doe ill an hundred times and his dayes be prolongâ—d yet surely I know it shall be well with them that feare God which feare befoâ—â— him The which their perseuerance in the state of grace vnto the end â— not grounded vpon themselues or the strength of the graces which â—ey haue receiued for then it were but a poore priuiledge which woulâ— euery day be subiect to losing but vpon the power and promises of Gâ—d his Nature and Attributes the Intercession of Christ and the vertuâ— of his holy Spirit assisting and strengthening them For It is God whicâ—â—stablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand â—st against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power â—hereby we are 1. Pet. 1. 4. kept through faith vnto saluation And though wee are able tâ— doe nothing of our selues yet we can with the Apostle doe all things though the power Col. 3. 3. of Christ which strengtheneth vs neither is our spirituall lifâ— in our owne custody but it is hid with Christ in God as the Apostle speâ—keth It standeth not vpon the strength of our owne free will but of Gods will and as our Sauiour telleth vs This is the Fathers will that of â—ll which hee had Ioh. 6. 39. giuen him he should not lose one but
whereby our ioyes shall be according to their innumerable number multiplied and increased There wee shall enioy the company of our Sauiour Christ himselfe in his perfect glory and that which shall be the top and perfection of all our happinesse we shall haue the vision and fruition of God himselfe the Father Sonne and holy Spirit who being infinite in goodnesse glory beautie excellencie wisdome power all perfection will be the full consummation of all our ioy and happinesse which blessed estate we shall enioy not for a thousand or many thousand millions of yeeres but these pleasures shall last for euermore Psal 16. 11. and of this Kingdome there shall be no end All which points I doe here Ioh. 6. 51. 1. Pet. 1. 4. but briefely touch hauing intreated of them at large in another place Onely let vs here take notice that this rich priuiledge and incomparable Christian Warfare The 2. part lib. 3. cap. 3. 4 c. Rom. 6. 23. happinesse belongeth not to all or the greatest part of men but is peculiar to the faithfull who desire and indeuour to serue and please God in the duties of a godly life For though eternall life be the free gift of God and he may bestow it where he will yet he giueth it not vnto any whom he doth not first fit for it induing them with grace before he aduanceth them to glory and working holinesse in them whom Heb. 12. 14. he purposeth to bring vnto happinesse without which no man shall see God as the Apostle speaketh Though we are not saued and glorified for a godly life but for the merits and righteousnesse of Christ applied by faith yet we are not saued without it seeing it is the way which leadeth vs vnto this place of heauenly happinesse in which if we trauaile not wee can neuer come to the end of our iourney It is a free inheritance but yet giuen to none who haue not approued themselues the children of God by resembling their Father in holinesse Matth. 25. 34. and righteousnesse It is not Wolues or Goates that must feed in this heauenly pasture but onely the Sheepe of Christ who stand at his right Ioh. 10. 27. hand and none are in this number but those which heare his voyce and follow him And therefore the Apostle calleth this heauenly happinesse a Crowne of righteousnesse not only because it was purchased by the righteousnes 2. Tim. 4. 8. and obedience of Christ but also because it is giuen to none but the righteous and their righteousnesse not by merit but of grace is crowned with it So he telleth vs that wee must first be freed from Rom. 6. 22. the seruice of sinne and become seruants to God bringing forth the fruits of holinesse before wee can attaine vnto that end of euerlasting life The which aboue all other reasons should powerfully mooue vs vnto the duties of Gods seruice in a godly life For seeing as the Apostle speaketh we expect to receiue a Kingdome which cannot be moued let vs haue Heb. 12. 18. grace whereby we may serue God acceptably with reuerence and godly feare And so I will conclude this part of my Treatise contayning the arguments and reasons which may effectually perswade vs to the leading of a godly life And now nothing remayneth but that I intreate thee Christian Reader not slightly to passe ouer what hath beene sayd but that thou consider and weigh seriously these reasons which I haue produced And if they conuince thy Iudgements as they must needs if it be not wilfully blinded that the godly life is most happy and blessed both in respect of Gods glory and thy owne benefit freedome from euill and fruition of good present comfort and future hope be incouraged to goe forward in this way with more diligence and greater speed if already thou walkest in it or be perswaded by them if thou art not as yet entred into this course of Christianity now to resolue of a happy beginning leauing thine eager pursuit of worldly vanities which if nothing else yet miserable experience in the end will teach thee to be not onely vnprofitable but if thou preferre them in thy iudgement and loue them in thine heart before spirituall and heauenly excellencies hurtfull and pernicious and betaking thy selfe vnto a new course indeuour to serue and please God thorowout the whole remainder of thy daies in the duties of a godly life For be thou well assured that these reasons shall be powerfull and effectuall either to perswade thee or to condemne thee and shall serue as euidences of truth to draw thee vnto God in the duties of holinesse and righteousnesse or as euidences of terrour to conuince thee before God at the day of Iudgement for thy wilfull neglect and contempt of all meanes and motiues which in this acceptable time and day of saluation he hath graciously granted thee to draw thee by the way of Grace and godlinesse into that his heauenly Kingdome full of glorie and happinesse THE SIXTH AND LAST BOOKE OF A GODLY LIFE INTREATING OF THE IMPEdiments which vsually hinder and discourage men from entring into and proceeding in the Christian duties which are required vnto it and of the helpes and meanes whereby they may be remooued CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the Arch-enemie of our saluation §. Sect. 1 That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life HAuing spoken of the duties of a godly life and of the meanes whereby we may be inabled to performe them it now followeth according to the order which we haue propounded in the beginning of this Treatise that we in the last place set downe the impediments which vsually hinder vs from entring into this Christian course and from proceeding when we haue resolued to begin and go forward in it For as there is nothing excellent of great moment wherein we meete not with some mighty opposition and notable hinderances which if we be not well armed and prepared will discourage vs from attempting it or disable vs in atchieuing it so nothing in the world findeth more lets and discouragements then our entrance into the course of Christianity and our progresse in the wayes of godlinesse For whereas all the promises of this life and the life to come doe infallibly belong vnto all those who serue the Lord in the duties of holinesse and righteousnesse from whence there ariseth an impossibility that they should miscarry who conscionably performe them or not attaine vnto euerlasting happinesse who walke constantly in the way that leadeth vnto it hereof it is that the enemies of our saluation bend all their might and malice to keepe vs from entring into this way or to diuert vs out of it if wee haue already begun to runne this race These enemies are the deuill who is the chiefe and
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
things and reioyce in nothing so much as in the assurance of thy loue and when the light of thy countenance shineth vpon mee Remooue out of my way all lets and impediments which might hinder me in my Christian course or so assist mee with thy grace that I may ouercome them Stablish me with thy free Spirit that I may not onely begin well but also continue in all grace and goodnesse vnto the very end of my life and let me be stedfast vnmoueable and alwayes abounding in the worke of the Lord. And with these my prayers and supplications I doe also ioyne my praises and thankesgiuing lauding and magnifying thy great and glorious Name for thine inestimable loue and the fruits and testimonies thereof shewed vnto me euen from before all beginnings vnto this present day For that thou hast of thy free grace chosen mee to life and saluation created mee after thine owne similitude and likenesse in wisedome holinesse and righteousnesse redeemed me at so deare a price out of the miserable bondage of my spirituall enemies effectually called mee by the sound of the Gospell to the knowledge of thy truth vnited me vnto Christ by thy Spirit and a liuely faith and made me partaker of all his benefits for my iustification by his righteousnesse and obedience and for some degrees of sanctification begun in mee whereby thou hast subdued the power of sinne that though it dwelleth yet it doth not raigne in me and hast wrought in me some desire resolution and indeuour to serue and please thee For that thou hast watched ouer me with thy prouidence in the whole course of my life and namely this night past and hast thereby preserued mee from all perils from the terrours of the night and the malice of mine enemies and hast refreshed me with quiet rest and now raised me vp in the strength thereof to doe thee seruice O Lord inlarge my heart that I may duly consider of thy manifold and rich mercies and bee thorowly inflamed with the apprehension of thy loue What am I my God that thou shouldest be thus gracious vnto mee who am altogether lesse then the least of thy mercies yea worthy of thy greatest punishments O that I could loue and praise thee according to thy bounty and goodnesse And being so poore that I haue nothing to repay and thou so rich that thou neither needest nor requirest any thing else O that I could euer remaine a gratefull debter hauing mine heart filled with thankfulnesse and my mouth with thankesgiuing And now Lord I further beseech thee to continue still my God and guide to direct leade and vphold mee in all the wayes of holinesse and righteousnesse Take mee into thy gracious protection this day and euer and watch so ouer mee with thy all-ruling prouidence that I may be preserued safe from all enemies worldly and spirituall and from those manifold dangers which incompasse mee on euery side Giue mee grace so to spend this day that some glory may redound vnto thee by my seruice some profit and benefit vnto those with whom I liue and some further assurance vnto my selfe from the increase of sauing graces discerned in mee and spirituall strength in all good duties of my saluation and eternall happinesse Order and gouerne all my thoughts that they may be religious and honest my speeches that they may bee wise and seasoned with grace and all my workes and actions for the well performing both of the generall duties of Christianity and the speciall duties of my calling blessing so all my labours that I may be cheered and comforted in them by my prosperous successe in all my good indeuours Supply vnto mee all temporall blessings and the necessary comforts of this life and let mee liue at thy finding and receiue whatsoeuer I inioy as the gifts of thine owne hand and pledges of thy loue that I may returne the praise which is due vnto thee for them and vse them as helpes to further mee in all duties of thy seruice Finally I beseech thee good Lord to vouchsafe these and all other benefits not onely vnto mee but also to thy whole Church and euery particular member thereof especially to this in which I liue Multiply thy fauours vpon our Soueraigne Lord the King our noble Prince the Prince Electour Palatine and the Lady Elizabeth his wife with their issue vpon the honourable Lords of the Priuie Councell the Magistrates and Ministers of thy Word and Sacraments the afflicted members of Iesus Christ my friends and benefactours kindred and acquaintance and especially vpon this whole family giuing vnto vs all grace that wee may keepe the vnity of the Spirit in the bond of peace and so ioyne together with our hearts and minds in all duties of thy seruice as that we may ioyntly inherit that eternall happinesse of thy Kingdome through Iesus Christ our Lord to whom with thee and thine holy Spirit bee rendred all glory and praise might Maiesty and Dominion both now and euermore Amen Another priuate Prayer for the Morning O Almighty and eternall God our most gracious and louing Father in Iesus Christ I thy poore sinfull seruant being in my selfe vtterly vnworthy to appeare in thy glorious presence doe yet in the Name and mediation of Iesus Christ offer vnto thee my prayers and supplications in obedience to thy Commandements and in some assurance of thy gracious promises rendring vnto thee from the bottome of mine heart all humble and hearty thankes for thy manifold mercies and abundant blessings multiplied vpon mee both in respect of spirituall and heauenly priuiledges which concerne my euerlasting saluation and of temporall and earthly benefits appertaining to the good of this life and my present estate in this place of my Pilgrimage For that thou hast freely loued mee from all eternity and of thy meere grace hast chosen mee vnto life and glory without any respect of my workes or worthinesse For creating mee according to thine owne Image and redeeming me out of the estate of sinne and death For calling mee effectually by thy Word and Spirit and making mee a seruant of thine owne family and a member of Iesus Christ whereby thou hast giuen mee iust title vnto him and all his benefits For making with mee the Couenant of grace adopting mee in him to bee thy child vnto a liuely hope of my heauenly inheritance For iustifying mee in his righteousnesse imputed vnto mee and applyed by a liuely faith and sanctifying mee with thy Spirit giuing mee some power ouer my corruptions and some desire and indeuour to serue and please thee in the duties of a godly life For watching ouer mee with thy prouidence euer since I had my being and birth shielding mee from dangers deliuering mee out of manifold euils and prouiding for mee all things necessary both for my soule and body For preseruing mee this night past from all perils giuing vnto mee quiet rest and bringing mee in safety to see the light adding yet another day to
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary
the office of an accuser then of a Iudge and lastly of a mediatour to craue pardon and sometime find out thy selfe For hee willingly erreth who knoweth not his errour and too much loueth himselfe who will haue others erre that his errour may lye hid By which exercise wee should receiue singular profit For hereby wee should preserue our soules and hearts in a thriuing estate when wee doe like wise Merchants and shopkeepers examine them and search ouer our consciences as it were our bookes of accounts to see whether wee haue gayned or lost in our spirituall trading by examining what wee haue receiued and what we haue layd out which if we would doe we should not easily be cast behind hand when as we preuent our errours and vse meanes to repaire our losses in their first beginnings nor as many are be bankrupted in our estates at vnawares for want of care to examine them Wee should sleepe much more sweetely and securely when as we haue so composed and set straight our reckonings as that wee neede not to feare though the great Iudge should before morning call vs to an account In which regard the same Author commendeth this exercize The minde saith he is daily to be called to an account Sextius vsed at the end of the day and when he retired himselfe to rest to examine his minde What euill of thine hast thou cured What vice hast thou withstood in what art thou better that anger will cease or be more moderate which knoweth that it shall not escape the censure of an vnpartiall Iudge What therefore is more excellent Quid pulchrius hac consucâ—udine excutiendi totam diem c Sâ—neâ— de ira lib. 3. cap. 36. then this custome of examining euery day How sweete is that sleepe which followeth the reuiew of our selues How quiet sound and free when the minde is commended or admonished and as a watchman and secret censurer of it selfe doth iudge of it owne manners We should also preserue our hearts in their purity and soundnesse if not from all infirmities and corruptions yet at least from deepe putrifaction and the festering sores of sinne when as we cure the wounds being yet greene and cast out sinne by repeetance as soone as it is first entred not suffering it to lodge and sleep with vs no not one night We should hereby keepe our spirituall state well settled so as it would not easily be shaken or at least ouerthrowne with the assaults of the enemies of our saluation when as we constantly looke to our Christian Armour and watching ouer our hearts as our chiefe forts repaire the breaches as soone as they are made Finally wee shall preuent carnall security and hardnesse of heart when wee examine our selues daily and bee better fitted and prepared for the day of death and Iudgement when as wee keepe our accounts euen and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse For he may soone cleare his accounts with his Master at the yeeres end who like a faithfull and diligent Factor doth make all reckonings straight at the end of euery day §. Sect. 5 Meditations at our first lying downe Besides this examination there are also other Meditations very profitable as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past respecting our soules bodies and states in that he hath preseru'd vs from innumerable euils with which many others haue beene ouertaken for continuing vnto vs still the acceptable time and day of saluation and suffering vs with so much patience to continue in this life that we may make our calling and election sure notwithstanding our manifold and grieuous sinnes for giuing vnto vs some poore desires and indeuours to doe him seruice and to accept of it in Christ though in it selfe full of wants and imperfections Especially if we haue in any measure performed the former duties of the daily exercise we must not forget to render vnto God the praise and glory due vnto him for it by the gracious assistance of whose holy Spirit we who of our selues are not able so much as to thinke a good thought haue beene inabled vnto them So likewise it is requisite that at our lying downe we call our sinnes to our remembrance the duties which wee haue omitted or corruptly performed and the vices which we haue committed and though through Gods mercy wee haue beene preserued from grosser sinnes yet wee must not thinke our selues so excused but call to minde our frailties and infirmities for which God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties our coldnesse wearinesse and many distractions in Gods seruice our excesse in mirth or sorrow the neglect of our Christian watch ouer our thoughts senses words and workes our idlenesse or vnprofitablenesse pride selfe-loue vniust anger sinister conceits and vniust censures of our neighbours and such like In the sight and sense whereof we must truely humble our soules before God by vnfained repentance and earnestly begge in Christs Name mercy and forgiuenesse Finally it is profitable then to remember our mortality and mutability death and Iudgement that we who now goe well to bed may shortly bee cast vpon the bed of sickenesse and we that now liue may within a while be imprisoned vnder the arrest of death yea let vs not looke vpon it as a thing farre off but approching at the threshold and ready to knocke at Luk. 12. 19 20. the doore and thinke that this very night as well as another may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall And if in respect of thy health and strength this seemeth vnlikely Cuiuis potest accidere quod cuiquam potest Sen. consider that it hath beene the case of many before thee and that which befalleth any may happen to all In which regard let vs not dare to sleepe till through Christ we are at peace with God haue made our accounts euen by pleading Christs satisfaction and full payment and haue our pardon in our hands to shew sealed to all the faithfull with his blood and to vs in particular by his holy Spirit and a liuely faith applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour and able to keepe safe whatsoeuer is intrusted vnto him we may with Dauid lying downe in 2. Tim. 1. 12. Psal 4. 8. peace take our rest because it is he onely that maketh vs dwell in safety §. Sect. 6 Duties to bee done in the night And first Prayer and Thanksgiuing In the night also there are other duties to bee performed for euen then we must seeke the Lord according to the example of the Church which Esa 26. 9. Cant. 3. 1. Psal 119. 55. professeth that with her soule shee desired the Lord in the night
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.
Mat. 12. 50. great honour and be made of Gods owne Priuy Councell by the illumination of his Spirit yea next a kinne to our Sauiour Christ That God will heare all our prayers for the blinde man could see this that if any Ioh. 9. 31. man be a worshipper of God and doe his will him he heareth And if in our Petitions we desire that Gods will may be done in ours we are sure to haue 1. Ioh. 5. 14. them granted as the Apostle Iohn telleth vs. Finally that those onely shall attaine vnto euerlasting life who indeuour in all things to doe Gods will for he that doth the will of God abideth for euer as the Apostle speaketh 1. Ioh. 2. 17. and not hee that saith Lord Lord shall enter into the Kingdome of Heauen Mat. 7. 21. but he that doth the will of our Father which is in heauen as our Sauiour teacheth vs. CAP. VI. Of those properties which respect our hearts and affections §. Sect. 1 That we must performe all duties of a godly life with cheerefulnesse ANd these are the properties which respect the causes of all Christian duties Those which concerne our disposition in doing them doe either more principally respect the heart and affection or the carriage generally of the whole man In respect of the heart this is the property of all the duties of a godly life that they be done heartily according to that of the Apostle Whatsoeuer ye doe doe it heartily as vnto the Lord and not vnto men But of this in the generall I haue before spoken and therefore will heere insist vpon two speciall branches of it the first is alacrity and cheerefulnesse the second is feruent zeale in all good duties Concerning the former we ought to performe all the duties of a godly life with alacrity and cheerefulnesse as being an inseparable property of them if they be sincere and vpright And this the Lord requireth generally in all Christian duties that we be ready vnto euery good worke and more specially in the duties Tit. 3. 1. of his seruice and all the parts thereof For wee must not onely seeke and serue the Lord but also make him our chiefe delight We must serue Psal 37. 4. Psal 100. 1. 95. 1 2. the Lord with gladnesse and come before him with thankesgiuing Wee must come before his presence with thankesgiuing and make a ioyfull noyse vnto him with Psalmes as the Psalmist exhorteth And wee must serue God with a 1. Chro. 28. 9. perfect and a willing minde as hee perswadeth Salomon his sonne Neither must we goe to the place of Gods seruice lumpishly and heauily but bee glad and reioyce when we mutually exhort one another to goe vp to the Psal 122. House of the Lord. For as in the time of the Law God could not indure a dead oblation but would haue a liuing sacrifice or the life of it and especially the inwards and heart offred vnto him so can he not abide that we should tender vnto him a dull dead and heartlesse seruice without any spirit life and cheerefulnesse which is no more pleasing then a dead carrion in his sight More especially we must not onely serue God on his Sabbaths but we must account them our delight In our prayers we must Esa 58. 13 14. with the Apostle make our requests with ioy We must in our thankesgiuing Phil. 1. 4. reioyce before God according to that of the Psalmist O come let vs sing Psal 95. 1. 33. 1 2. vnto the Lord let vs make a ioyfull noyse to the Rocke of our saluation And againe Reioyce in the Lord O ye righteous praise him with harpe c. Our preaching must be not by constraint but willingly not for filthy lucre but of 1. Pet. 5. 2. a ready minde Our oblations towards the building of the Tabernacle and Exod. 35. 5 29. furthering the meanes of Gods seruice must like the Israelites be offered with a willing heart And this alacrity and cheerefulnesse must bee vsed in all other Christian duties if we would haue them acceptable vnto God Our Almes must be giuen with cheerefulnesse and not as wrested from vs 2. Cor. 9. 7. by importunity because the Lord loueth a cheerefull giuer Our benefits must be bestowed not grudgingly and slowly but readily and with alacrity Philem. v. 14. for it is a double benefit when the heart goeth with the gift and as the Heathen man sayd Hee giueth twice that giueth speedily and readily Seneca Finally seeing if wee be seruants and doe our duty aright wee Eph. 6. 6. serue God and doe his will therefore also we must doe it cheerefully and from our hearts §. Sect. 2 Reasons which may mooue vs to this cheerefulnesse Now that we may thus serue God with alacrity and cheerefulnesse let these reasons perswade vs. First because it is most acceptable vnto God and in much more high price with him then the worke and duty it selfe be it neuer so excellent in outward appearance For if euen mortall men who neede the duties and seruice of others are much more delighted with the kindnesse and loue of the giuer then with the gift it selfe And if Parents and Masters are better pleased with the willing cheerefulnesse of their children and seruants then with their duties which they performe being done with grudging and repining then much more is the Lord delighted with our alacrity and readinesse in the duties of his seruice rather then with the outward workes and actions seeing we can in nothing bee profitable vnto him yea as we haue shewed before hee esteemeth no bodily seruice which is not en-liued with this soule of cheerefulnesse whereas contrariwise though our duties of his seruice be full of manifold imperfections and corruptions yet if they be performed with ready and cheerefull hearts he doth accept of them for perfect obedience For hee accepteth in the seruice of his children the will for the deed and if there be 2. Cor. 8. 12. a willing minde a man is accepted according to that he hath and that power of performance which God hath giuen and not according to that he hath not as the Apostle speaketh Secondly this cheerefulnesse and alacrity maketh our otherwise vnperfect seruice like vnto that which is performed by the blessed Angels who are alwayes ready as soone as they heare Gods Psal 103. 20 21. voyce to doe his pleasure as the Psalmist speaketh they stand about his Throne continually and no sooner receiue his Commandements but hasten to execute them with winged speed Thirdly because cheerefulnesse and delight in Gods seruice as it is most highly esteemed so is it aboue all other most richly rewarded for if wee delight in the Lord hee will giue vs the desires of our hearts if wee delight in him and call his Sabbaths which Psal 37. 4. are consecrated vnto his seruice our delight also hee will greatly honour Esa 58. 13
our persecutions we may well suffer with greater patience and comfort if we consider that they are not punishments for our sinnes from all which Christ hath fully freed vs but the trials of our faith which being approued shall be crowned with euerlasting ioy and happinesse In which regard we haue cause greatly to reioyce as the Apostle Peter speaketh 1. Pet. 1. 6 7. though now for a season if need be we are in heauinesse through manifold tentations that the triall of our faith being much more precious then the gold that perisheth though it be tryed with fire might be found vnto praise and honour and glory at the appearing of Iesus Christ So the Apostle Iames My Iam. 1. 2 12. brethren count it all ioy when ye fall into diuers tentations of which hee afterwards rendreth this reason Because blessed is the man that indureth tentation for when he is tryed he shall receiue the Crowne of life which the Lord hath promised to them that loue him And indeed what a wonderfull priuiledge is this and what great cause doth it minister vnto vs of comfort and reioycing when we consider that the Lord hath vouchsafed vnto vs this great honour to suffer afflictions for his owne glory and the furthering and assuring of our saluation when as he might haue iustly inflicted them and farre greater vpon vs for our sinnes and to the burthen of our sufferings haue deseruedly added the vncomfortable waight of shame and infamie All which blessed priuiledges we shall lose and run into the contrary mischiefes and euen hellish condemnation if we shrinke from our profession and holy practice for feare of persecution and refuse to suffer for his sake who hath suffered so much for vs. For he that loueth his life shall Ioh. 12. 25. lose it and hee that hateth his life in this world shall keepe it vnto life eternall And againe If any man come to me saith our Sauiour and hate not his father Luk. 14. 26 27. and mother and wife and children and brethren and sisters and his owne life also namely when they come in comparison with Christ and when the loue of both cannot stand together hee cannot be my Disciple And whosoeuer doth not heare his crosse and come vnto me cannot be my Disciple §. Sect. 3 That our Sauiour hath foretold these persecutions Secondly let vs consider that our Sauiour Christ hath long agoe foretold that whosoeuer wil be his Disciples must suffer in this world troubles and persecutions and that those who will attaine vnto heauenly happinesse must trauaile vnto it by that afflicted way which himselfe and all his seruants haue gone before them If any man saith he will come after mee Luk. 9. 23 24 25 let him deny himselfe and take vp his Crosse daily and follow me For whosoeuer Mat. 16. 24 25. will saue his life shall lose it and whosoeuer will lose his life for my sake shall saue it Now what is a man aduantaged if he gaine the whole world and lose himselfe or be cast away So the Apostles first offered the Crosse vnto them who Act. 14. 22. would afterwards weare the Crowne and haue told vs before-hand that by many tribulations we must enter into the Kingdome of God And that whosoeuer 2. Tim. 3. 12. Luk. 14. 27 28 c. will liue godly in Christ Iesus shall suffer persecution And therefore our Sauiour Christ seriously aduiseth vs that before we take vpon vs the profession of Christianity we first sit downe and cast vp our accounts examining our selues whether we can be content to suffer with him that wee may afterwards raigne with him and to indure afflictions and persecutions in this world that wee may eternally triumph with him in glory and happinesse in the world to come Now what more faire dealing could be vsed then to tell vs before-hand what we must trust to and before hee entertaine vs into his seruice to acquaint vs thorowly with our worke which he requireth of vs before we can receiue our wages which wee expect from him If indeed hee had allured vs to serue him by promising that we should inioy pleasures riches and honours in the world and that for his sake wee should bee well accepted and fauoured of all men wee should haue had great cause of discouragement when wee should come so farre short of our hopes and finde nothing in the world but crosses and afflictions paines for pleasures pouerty for riches and for glory shame and disgrace for then seeing his promises faile in things that concerne this life we had cause to doubt of those that respect the life to come But now contrariwise seeing he hath foretold that we must in this world suffer troubles and persecutions and be hated of all men for his Name sake and that afterwards when by our patient suffering we haue approued our saith and loue towards him he will crowne these his graces in vs with ioy and happinesse in the life to come our afflictions and persecutions should not daunt and dismay vs yea rather wee should reioyce in them as the infallible signes of our future hopes for hauing found Christs Word verified in the first part of his predictions respecting our afflictions and persecutions we may vndoubtedly expect that we shall finde it also true in that part which concerneth our crowne of victory and heauenly ioyes which after our momentany sufferings we shall euerlastingly possesse according to the gracious promises which he hath made vnto vs. §. Sect. 4 That worldly persecutions cannot greatly hurt vs. Thirdly let vs incourage our selues against these persecutions because they cannot greatly hurt vs for first they are either light and easie if they be long and tedious or short and momentany if they be sharpe and grieuous For God hath graciously so composed and framed our natures that their frailty and weakenesse cannot hold out to beare any heauy burthens and hath made them mortall and of such short continuance that their afflictions and grieuances must needs be short and momentany Secondly the greatest persecutions which rage and malice can raise against vs can but reach vnto the body and onely extend to the time of this life but cannot at all hurt the soule nor hinder our happinesse in the life to come In which respect our Sauiour incourageth vs against these persecutions Feare not them which kill the body but are not able to kill the soule but Mat. 10. 28. rather feare him who is able to destroy both body and soule in hell Thirdly these persecutions cannot much hurt vs because our gracious God keepeth and preserueth vs so as we cannot faint and fall and pulleth out their sting so as they shall neuer be able to giue vnto vs any mortall wounds And therefore as the Apostle Peter exhorteth Let them that suffer according 1. Pet. 4. 19. to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull
Creatour Fourthly because in our sharpest persecutions we are so inwardly comforted with the consolation of Gods Spirit that in our greatest sufferings our ioy may well exceed our griefe For as the 2. Cor. 1. 5. sufferings of Christ abound in vs so also our consolation aboundeth by Christ as the Apostle found in his owne experience And this is that lasting and full ioy that our Sauiour promised to giue and so to continue it vnto vs Ioh. 15. 11. that no man should bee able to take it from vs. This is that ioy which causeth vs to reioyce in tribulation singing vnto God with Paul and Silas Psalmes of praise when our backes are torne with stripes and our feet Act. 16. 25. fastened in the stockes §. Sect. 5 Of the patience which the Saints haue shewed in suffering persecutions Fourthly let vs incourage and comfort our selues against all persecutions by remembring the patience and meekenesse the ioy and thankfulnesse which the Saints and holy Martyrs of God haue shewed in suffering all crosses and calamities tortures and grieuous paines which the wicked world could inflict vpon them For wel may we go forward in this afflicted way with ioy and comfort when as we haue the Word of God to be our guide the holy Martyrs of former ages as precedents for our imitation and the faithfull that now liue with vs to beare vs company Thus wee reade that the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ Thus the Saints tooke ioyfully the spoiling of their Act. 5. 41. goods knowing in themselues that they had in heauen a better and more induring Heb. 10. 34. substance And when they were tortured accepted not deliuerance that they might obtaine a better resurrection Others had triall of cruell mockings Heb. 11. 35 36. and scourgings bonds and imprisonment They were stoned sawne in sunder tempted and slaine with the sword c. And thus the holy Martyrs of the Primitiue Church and of later dayes euen tyred their tormentors with their patience and constancie out-faced their most bitter tortures with their cheerefull countenances reioyced in the scorching flames and euen before they died triumphed ouer death And therefore as the Apostle exhorteth seeing we are compassed about with so great a cloud of witnesses let vs Heb. 12. 1. lay aside euery weight and the sinne which doth so easily beset vs and let vs run with patience vnto the race that is set before vs c. §. Sect. 6 That our persecutions for righteousnesse sake shall bee richly rewarded Fifthly let vs consider the great and rich rewards which are giuen graciously vnto all those who suffer for the truth and righteousnesse sake For Phil. 1. 29. first in it selfe it is an high and holy priuiledge to suffer any thing for the name of Christ which the Apostle maketh a higher degree of dignity then simply to beleeue in him to iustification which is common to ordinary Christians For vnto you saith he it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake which is a prerogatiue peculiar to the holy Martyrs In which regard the Apostle Iames would haue vs to account it not an ordinary matter of common reioycing but of exceeding ioy when wee are thus tempted and tryed But how Iam. 1. 2. much more haue we cause of vnspeakeable ioy in our greatest afflictions and persecutions if we consider the present comfort which wee feele in conscience of well-doing and the inward peace and ioy in the holy Ghost which alwayes accompany our sufferings for the profession of the truth and practice of holy duties and the future rewards which God hath promised to all that indure them with constancie and patience For if wee lose this life which is mortall and momentany we shall in lieu thereof find such an one as is immortall and euerlasting If we suffer with Christ we shall Ioh. 12. 35. also raigne with him If we be persecuted for righteousnes sake we are by Christs 2. Tim. 2. 12. owne mouth pronounced blessed because the Kingdome of heauen belongeth Mat. 5. 10. vnto vs. So the Apostle Peter If ye suffer for righteousnesse sake 1. Pet. 3. 14. happy are ye and be not afraid of their terrour neither be troubled yea rather as our Sauiour exhorteth Reioyce and be exceeding glad for great is your Mat. 5. 11. reward in heauen And the Apostle Peter likewise willeth vs to reioyce in as 1. Pet. 4. 13. much as we are partakers of Christs sufferings because when his glory shall be reuealed we shall be glad also with exceeding ioy And surely if we consider well of it there can be no greater cause of sound reioycing seeing there is no comparison betweene our present sorrowes and future ioyes betweene our smart of afflictions and solace of heauenly delight either in their quantity or continuance according to that of the Apostle I reckon that Rom. 8. 18. the sufferings of the present time are not worthy to be compared with the glory which shall be reuealed in vs for after that we haue suffered but a little while 1. Pet. 5. 10. God will call vs into his eternall glory by Christ Iesus and as the Apostle speaketh These light and momentany afflictions shall cause vnto vs a farre more 2. Cor. 4. 17. exceeding and eternall weight of glory And therefore let vs not looke to the sorrowfull seed-time but to the ioyfull haruest not to our present labours but to our Sabbath of rest not to our bleeding wounds in the Christian Warfare but to our victory and euerlasting triumph not to the fire and faggot gibbet and sword but to the glorious Crowne which Apoc. 2. 10. shall be set vpon his head that fighteth vnto the death Let vs looke to Iesus Heb. 12. 2. the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despising the shame and is now set downe at the right hand of the Throne of God that so following his example wee may partake with him in ioy and happinesse On the other side let vs set before vs the dreadfull estate of those men at the day of Iudgement who either to please men or to gaine their worldly ends or finally for feare of punishment haue denyed Christ and his Truth either verbally with their mouthes or really in their actions For amongst other desperate sinners the fearefull Apoc. 21. 8. shall be reiected of Christ and haue their portion in that lake which burneth with fire and brimstone And as they haue denyed him before men so he will Mat. 10. 33 34. 7. 23. deny them before his Father in heauen saying Depart from me ye workers of iniquity I know yee not Suppose therefore that wee could by neglecting all Christian duties attaine vnto the honours riches and pleasures of the earth