our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
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
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
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
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
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
And it is a signe of madnesse not to bee perswaded that it is the death of the soule if wee doe not often cast downe our selues at Gods feete As the body without the soule is a dead carrion so the soule if it flee not to God by Prayer is dead miserable and lothsome §. Sect. 2 That by prayer we obtaine Gods Spirit and the graces thereof More specially Prayer is the chiefe meanes on our part whereby wee obtaine his spirituall gifts and graces by which wee are inabled to performe Luk. 11. 13. the duties of a godly life For by it we obtaine the Spirit of God who is the Author of all grace and godlinesse seeing as our Sauiour hath taught vs the Lord will giue his Spirit to those that aske it And if wee want the graces of the Spirit the Scriptures admonish vs to vse Prayer as a speciall and chiefe meanes whereby we may obtaine them So the Apostle Iames If any man want wisedome let him aske of God that giueth to all men liberally Iam. 1. 5. and vpbraideth not and it shall be giuen him And the Apostle to the the Hebrewes setteth vs in this course for the obtaining of all grace Let Heb. 4. 16. vs saith he come boldly to the throne of Grace that we may obtaine mercy and finde grace to helpe in time of need Yea these spirituall graces whereby we are inabled to serue God in all holy duties are things absolutely good for vs in some degree and measure and therefore we may absolutely pray for them without interposing any condition first because our heauenly Father is so infinitely gracious and true of his promise that he will deny nothing vnto vs that is good and therefore much lesse these things which are most necessary and in an high degree of goodnesse For if wee being Math. 7. 11. euill know how to giue good gifts vnto our children how much more shall our Father which is in heauen giue good things to them that aske him Secondly because he hath commanded vs to pray for these spirituall graces and therefore it is not to be imagined that the God of all bounty and goodnesse would euer haue inioyned vs to aske those things which hee is vnwilling to giue neither will any wise father draw his children to come with suits vnto him by giuing them repulses onely it may be that the Lord to inlarge our hearts and to make our desires more feruent and earnest doth for a time with-hold these graces at least in respect of our sense and feeling but if we perseuere in prayer and continue importunate Luk. 18. 1 7. suiters we are sure to obtaine them in the end and that in greater measure seeing he that by holding his hand backe hath inlarged our desires and made vs more empty and hungry hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently So long Quamdiu Deus non tollit à to crationem tuam non amouebit à te misericordiam suam c. saith he as the Lord doth not take away from thee thy prayer he will not remoue from thee his mercy for he that giueth thee his Spirit that thou maist pray will also giue vnto thee that which by helpe of the same Spirit thou doest desire By all which it appeareth that prayer is a principall meanes to obtaine all grace and strength at Gods hands for the well performing of all holy duties Whereof it is that the Saints in all ages haue so ordinarily vsed it for this end in the behalfe both of themselues and others So Dauid in many places of the Psalmes Shew mee thy wayes O Psal 25. 4 5. and 119. 32 33. Lord and teach me thy paths Leade me in thy truth and teach me Teach mee O Lord the way of thy Commandements and I shall keepe them vnto the end And the Apostle Paul The Lord make you to increase c. to the end he may stablish 1. Thes 3. 13. and 5. 23. your hearts vnblameable in holinesse before God And the very God of peace sanctifie you wholly and I pray God your whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Wheras without prayer there is no hope of any growth in grace for as in nature all things that grow haue in them an appetite and attractiue force wherwith they draw that nourishment vnto themselues whereby they come to growth and augmentation so in the spirituall growth none receiue any increase of grace but they who haue an appetite and spirituall desires which they expresse by the attractiue force of prayer whereby they draw from God the fountaine of all goodnesse spirituall nourishment and all things needfull to the furthering of their growth in Christ §. Sect. 3 That publike prayer is most effectuall for the obtaining of all Gods graces Now as prayer generally is a notable means to further vs in all duties of a godly life so especially that which is publike when as many of Gods Saints and seruants being met together in his holy Assemblies doe ioyntly with one heart and voyce implore the gracious assistance of his good Spirit whereby they may be inabled to serue him in all Christian duties For if the prayers of one alone doe offer vnto God an holy kind of violence as we see in the example of Moses so as he seemeth vnable to deny Exod. 32. 10. and reiect them because he hath graciously bound himselfe by his free and infallible promises to heare and grant them how powerfull must the prayers of the whole Congregation needs bee to preuaile with God in any suit made according to his will seeing he hath tyed himselfe to heare and helpe them by more speciall promise according to that of our Sauiour If two of you shall agree on earth as touching any thing that they shall Mat. 18. 19 20. aske it shall be done for them of my Father which is in heauen For where two or three are gathered together in my name there am I in the midst of them So the Lord hath promised that he will cause his seruants to reioyce in the granting of their suits by speciall fauour which they shall make vnto him in his owne House I will bring them saith he to mine holy Mountaine and Esa 56. 7. make them ioyfull in my House of prayer their burnt offerings and sacrifices shall bee accepted vpon mine Altar for mine House shall be called an House of prayer for all people Vpon which promises made by God Salomon at the consecration of the 1. King 8. 30 33 Temple groundeth his prayer that the Lord would in speciall manner heare the suits and supplications of his seruants publikely assembled in his Temple to call vpon him And hereof it is that the Apostle contenteth not himselfe with his owne prayers or the priuate suits of others that he might still be preserued for the seruice of
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from onâ thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
of saluation Psal 116. 12. 150. 2. and praise him who is so worthy to be praised Praise him in his noble acts praise him according to his excellent greatnesse Praise him in his power and truth praise him for all his grace and goodnesse Blesse and magnifie him for all his former benefits and his Christ through whom they are all conferred vpon thee And especially as by present occasion thou art bound for that he hath giuen vnto thee the grace of repentance and renewed and increased it by this present exercise graciously assisting and inabling thee by his holy Spirit to bring it to good issue Praise therefore the Lord O my soule Psal 103. 1. and all that is within me praise his holy Name And now with these praises offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour who is all-sufficient to keepe thee vnto the end and in the end Thou art not worthy worthlesse soule his receiuing and owning but so much the rather offer thy selfe vnto him who is able to make thee worthy Deuote and consecrate thy selfe wholly vnto his seruice and resolue to glorifie and please him in all things for the time to come And because thy resolutions are weake thy power small and thy best indeuours full of imperfections make thy seruice as acceptable as thou canst by offering thine heart with it and doing all that thou canst doe willingly and cheerfully Desire the assistance of his good Spirit to direct and guide rule and ouer-rule thee in all thy thoughts and desires words and workes that they may in some measure answere vnto thy resolutions and bee pleasing and acceptable in his sight Especially desire his helpe that the practice of thy repentance may be suteable to thy Meditations in the whole course of thy life that more and more sorrowing for thy sinnes thou mayest haue daily more cause to reioyce in the assurance of his loue and thine owne saluation and that turning from them and returning to thy God thou mayest more and more glorifie him by bringing forth better and more fruits of new obedience And now returne vnto thy rest O my soule for the Lord hath dealt bountifully with thee Repose thy selfe securely vnder the shaddow of Psal 116. 7. his wings who is able to defend thee and to cause thee in the midst of garboyles and desperate dangers to dvvell in safety God is thy refuge and Psal 4. 8. strength a very present helpe in trouble He hath made thee to heare ioy and gladnesse that the bones which he had broken might reioyce Thou didst sow in teares Psal 46. 1. but he hath caused thee to reape in ioy Thou didst goe forth weeping bearing Psal 126. 5 6. precious seed but thou art come againe reioycing bringing thy sheaues with thee Blesse therefore the Lord all his workes in all places of his dominion Blesse the Psal 103. 22. Lord O my soule CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estate §. Sect. 1 How consideration and examination differ THe third priuate meanes of a godly life is consideration and examination both which are in truth but branches of Meditation Yea the former if we take it in the largest extent differeth little or nothing from it seeing we may be said either to meditate or consider of any thing when we thorowly and deliberately ponder and waigh it in our mindes with all the circumstances belonging to it But heere we will take it in a more strict sense as it pondreth those things which neerely concerne our estate and so it is much like vnto examination although if we speake properly and distinctly there is some difference betweene them For consideration is yet as we heere handle it more generall extending to all things that concerne vs past present and to come but examination properly meddleth not with things to come but searcheth out those things which are past or present bringing them to be tryed by the rule according to which wee doe examine them whether they bee true or false good or euill Consideration waigheth and deliberateth before-hand what wee are about to doe and whether it be lawfull or vnlawfull expedient or vnnecessary profitable or to our losse and accordingly mooueth vs either to doe it or to leaue it vndone But in examination we consider of that which is done already whether it be well or euill done wisely and to our good or vnaduisedly and to our hurt If the former were thorowly performed the latter would not be much necessary vnlesse it were to reuiew our good actions as God did the workes of creation that we might approue them and reioyce in the conscience of our well-doing But because we often faile in it and doe things rashly and without due aduice therefore wee are necessarily to vse the latter and to examine what before wee considered not our after-wit being better then our fore-wit that so we may reforme what is amisse and returne into the right way out of which wee haue erred Yet because I would not make this already long Treatise ouer-tedious to the Reader but chiefly because many points and proofes are coincident belonging to them both I will not diuide them in my Discourse but handle them together and the rather because I haue already spoken of the generalities of consideration in which it chiefly differeth from this other of examination in the former tract of Meditation §. Sect. 2 Of examination what it is and wherein it consisteth This examination or consideration is nothing else but a serious waighing and pondring of those things which neerely concerne vs in our spirituall estate or the diligent searching and triall of our estates how they stand between God and vs in matters concerning his glory and our owne saluation The which examination is held after a solemne manner in the Court of Conscience and in Gods presence wee sitting as Iudges vpon our selues to giue sentence according to the Law of God and the euidence of our owne consciences either with or against our selues concerning those things which we haue done or left vndone good or euill In which triall by helpe of memory and conscience our Register and Witnesse we reuiew and take a suruey of all that wee haue done in the flesh of all our parts and faculties of soule and body examining how we haue imployed them to the glory of him that gaue them our vnderstandings in knowing and acknowledging him our memories in remembring him our hearts and affections in adhering and cleauing vnto him by louing fearing trusting in him and so in the rest Of all our thoughts also words and actions how wee haue by them glorified or dishonoured God Of all our course and carriage in our whole life and conuersation and how wee haue therein answered the end of our Creation and Redemption which was to glorifie him who hath made and saued vs. More especially wee may
may be reclaimed from going on still in this erroneous and tedious course and that others may not be discouraged by their example from resoluing to lead a godly life let vs know that there is no ioy comparable vnto that which is or ought to be in Christians that desire to serue and please God in their holy conuersation For if as Bernard hath Oblatus siquidem Isaac sanctificatus est non mactatus Non Isaac sed aries morietur non peribit tibi laetitia sed contumacia c. Bernard sermo de verbis Petri Ecce nos reliquimus omnia excellently obserued wee can be content with Abraham in faith and obedience towards God to offer and sacrifice our Isaac First our laughter and ioy it shall onely be sanctified but not slaughtred and killed Thy Isaac shall not die nor thy mirth perish but the Ram only that is the peruersnesse and prophanenesse of thy pleasure and ioy which endeth alwayes in griefe and anxiety Isaac thy ioy shall not die as thou supposest but shall surely liue onely it shall be lifted aloft vpon the Altar and vpon the wood that thy ioy may be holy and heauenly sublime and lofty not in the flesh and things beneath but in spirituall things in the crosse of Christ those high and holy priuiledges which we haue through him For howsoeuer Christians in their first conuersion and humiliation chiefely act the part of sorrow heauines in the sight and sense of their manifold and haynous sinnes and shead teares of bitter griefe looking vpon him whom they haue pierced yet being Zach. 12. 10. Rom. 5. 1 3. iustified by faith hauing peace with God in assurance of his mercy and remission of their sins they triumph with ioy euen in their afflictions and tribulations and though they sow in teares yet they reape in ioy though they haue a dropping and sorrowfull seed-time yet their haruest which yeeldeth vnto them a fruitfull crop of sauing graces which yet are but the first fruits of their succeeding ioy and heauenly happines is full of mirth gladnes So that with Dauid they reioyce Psal 4. 7. more in the bright beames of Gods gracious countenance shining vpon them then worldlings doe or can doe when their corne and wine is increased And though they be in respect of their afflicted estate As sorrowfull yet they are alwaies reioycing as the Apostle speaketh because 2. Cor. 6. 10. they know that all things euen crosses and calamities themselues worke together for their good The which will more manifestly appeare if we a little further consider the testimonies and examples of holy Scripture For the Psalmist telleth vs that the voyce of reioycing and Psal 118. 15. saluation is in the Tabernacles of the righteous And Salomon speaking of Wisdome which consisteth in the sauing knowledge of God and his truth and the practice of it in all holy and religious duties saith that her wayes are wayes of pleasantnesse and all her paths are peace So Dauid saith Pro. 3. 17. of the Church and children of God the liuely members of it That Psal 36. 8. they should be abundantly satisfied with the fatnesse of his house and that he would make them drinke of the riuers of his pleasure Our Sauiour also promiseth vnto the Disciples and in them to all the faithfull that he Iob. 16. 22. would giue them such a permanent ioy as no man should be able to take it from them And finally the Apostle setteth it downe not as a common gift but as a speciall fruit of the Spirit not drooping sorrow and disconsolate heauinesse but ioy and peace And this also appeareth Gal. 5. 22. by the examples of the holy men of God recorded in the Scriptures Thus Dauid saith My soule shall bee ioyfull in the Lord it shall reioyce Psal 35. 9. in his saluation Neither did he onely thus reioyce in the testimonies of Gods fauour and conquest of his enemies but also in his obedience and keeping of Gods Law I haue reioyced in the way of thy Psal 119. 14 16. testimonies as much as in all riches I will delight my selfe in thy Statutes I will not forget thy Word And againe I delight to doe thy will O my God Psal 40. 8. yea thy Law is within mine heart Thus the Apostles reioyced euen in Act. 5. 41. their persecutions because they were thought worthy to suffer for Christs sake and Paul and Silas when as their backes were torne Act. 16. with sore stripes and their feete locked in the Stockes Thus the Apostle found matter enough to glorie in through Iesus Christ in things Rom. 15. 17. pertayning to God And tasted such vnspeakeable ioy in the knowledge of Christ and him crucified that he disclaymeth all other Gal. 6. 14. ioy And else-where he professeth that he had no scant measure of this sweet delight but that he was filled with comfort and was exceeding 2. Cor. 7. 4. ioyfull euen in all his tribulations Neither is this ioy whereof I speake in which the Christian exceedeth all other men sensuall and carnall in the pleasures of sinne and the fruition of earthly vanities not in rioting and reuelling in swilling and drinking dicing and carding vaine dalliance and good fellowship chambring and wantonnesse for such Eccles 2 1 2. pleasure he accounteth vanity and such mirth madnesse and chuseth rather to goe into the house of mourning then into the house of such feasting reioycing because such ioy laughter is but short and momentany like the crackling of thornes vnder a pot and alwaies endeth in Eccles 7. 2 6. sorrow and anxiety It is not in mad mirth and in sinfull and vnlawfull delights for Christian charity reioyceth not in iniquity but reioyceth in the 1. Cor. 13. 6. truth and this ioy is alwayes ioyned with righteousnes and the peace of a Rom. 14. 17. good conscience in which the Kingdome of God consisteth For being subiects of Christs Kingdome such as it is such also is their ioy but his Kingdome is not of this world but spirituall heauenly and therefore their ioy and reioycing is likewise of the same nature And howsoeuer Gods children may and ought to reioyce euen in his temporary blessings as they are testimonies of their heauenly Fathers loue and also in honest sports and recreations of which I haue before spoken wherby they are fitted for higher duties as musicke shooting hunting hawking and such like those cautions before set downe being duely obserued yea howsoeuer in these respects they haue greater more iust cause of ioy and reioycing then any worldling because these are but vsurpers who haue a fearefull account to make of their intrusion whereas the other haue their right restored vnto them by Iesus Christ yet these are not the chiefe ioyes which they rest vpon as being in coÌparison dull and heartlesse cold and comfortlesse only they vse them for the
his holy and pure nature cannot sinne or doe any euill which is contrary vnto it And as well may we say that the glorified Saints who are crowned with ioy and happinesse haue lost all their liberty because they are so confirmed by supernaturall grace that they cannot sinne as that we are depriued of it because wee are restrained by Gods Word and holy Spirit from all manner of wickednesse or that a sonne hath lost his liberty when hee liueth according to his Fathers will that dearely loueth him and is freed from the gouernement of some base slaue who egged and thrust him on in all wicked courses which in the end would depriue him of his fathers loue and iustly disinherite him of his desired patrimony Yea let vs know that as sinne is the greatest bondage so the seruice of God is the greatest and best liberty when as we are stablished in all grace and goodnesse by his free Spirit Psal 51. 12. and submit our selues to be guided directed by it in all our wayes as the body by the soule For as the Apostle speaketh Where the Spirit of the Lord is there is liberty Let vs know that as our Sauiour Christ came amongst vs 2. Cor. 3. 37. to take away the sinnes of the world both in respect of the guilt punishment and corruption so also as our Redeemer to free vs out of bondage and to purchase for vs perfect liberty which is that being deliuered out of Luk. 1. 74 75. the hands of all our spirituall enemies wee should worship and serue him in holinesse and righteousnesse before him without feare all the dayes of our liues Of which liberty himselfe speaketh If the Sonne shall make ye free ye shall bee Ioh 6. 36. free indeed And therefore let vs not hearken to the flesh which abuseth and deludeth vs by giuing vnto things false names gracing the bondage of sin and thraldome vnto our owne lusts with the glorious title of liberty and disgracing our Christian liberty and freedome from sinne with the name of bondage but knowing that this was one speciall end of Christs comming and dying for vs that hee might destroy the workes of 1. Joh. 3. 8. the deuill and free vs out of the bondage of sinne let vs stand fast in Gal. 5. 1 13. the libertie wherewith Christ hath made vs free and not bee intangled againe with the yoke of bondage And seeing he hath called vs vnto liberty let vs not abuse it for an occasion to the flesh as the Apostle exhorteth §. Sect. 2 That a godly life doth not take away friendship and good society but rather increaseth it The fifth obiection against a godly life is that it taketh away all familiar friendship and good fellowship all merry meetings and ciuill conuersation from amongst men estranging their minds one from another and making them to delight more in solitarinesse then in company To which I answere that if by these glorious names of friendship good fellowship and ciuill conuersation bee meant the common commerce which worldly wicked men haue one with another in the workes of darkenesse and pleasures of sinne in gluttony and drunkennesse in May-games misrule and madde merriments in carnall reuellings Stage-playes Wakes and Morrice-dances in swaggering swearing backebiting and corrupt and filthy communication in dycing carding and spending both their time and states in vnlawfull gaming then is it no blemish or aspersion vnto a godly life but rather an high praise and commendation that it breaketh off such wicked and dangerous societies and reformeth such pernicious disorders as alwayes end in griefe and vexation But if hereby bee vnderstood true friendship and Christian familiarity and acquaintance lawfull meetings and ioyfull feasting with one another in the true feare of God then doth not a godly life abolish them but rather confirme and increase them among all true Christians For purging away the corruptions and rectifying the disorders of societies and conuersation and making them truely ciuill and religious it causeth them to be much more comfortable and profitable and consequently more frequently to bee affected by all those who taste the sweetnesse and benefit which commeth of them without any sting of sinne or after-tang of bitter griefe As wee see in the example of those Christians which liued in the first age of the Act. 2. 46. Primitiue Church who tooke exceeding ioy in the Communion of Saints in mutuall conuersing one with another and in their frequent meetings to eate and drinke and reioyce together And therefore vnlesse any will presuppose that sinne is the only bond of all good fellowship and that we cannot take pleasure in one anothers company vnlesse wee ioyne together to displease and dishonour God and that we can neuer be merry so long as he is with vs And vnlesse we account that onely to be ciuility when as we shew no dislike of sinne but soothe and bolster yea incourage and thrust on all that beare vs company in the wayes of wickednesse let vs not falsly affirme that a godly life is any hindrance to ciuill conuersation or that it depriueth vs of the mutuall ioy and comfort which wee might otherwise take in friendship and fellowship one with another §. Sect. 3 That a godly life doth not bring with it want and pouerty The sixth obiection is that godlinesse bringeth with it want and pouerty as appeareth first by common experience and innumerable examples of those who being most religious and conscionable in all their courses come as far short of other men in worldly wealth as they exceed and go before them in piety and honest dealing in so much as it is growne into a common yet wicked Prouerbe that plaine dealing is a Iewell but he that vseth it shall dye a begger And secondly it standeth with reason that it should bee so seeing piety letteth passe and refuseth many aduantages by which those that want it doe increase their wealth and improoue their worldly estate For their thoughts lesse runne vpon earthly things being taken vp with heauenly their indeuours are more faint and weake in pursuing them then theirs who haue set their hearts vpon them their time and strength is not so wholly imployed in getting and keeping riches They lose much which they might get because they will not vse vnlawfull meanes as fraud and deceit extortion and oppression because they will not lye and confirme it with an oath for their aduantage nor prophane the Sabbath by selling and buying and labouring in their callings nor keepe seruants vnder them who make no conscience of these things though they bee neuer so profitable nor follow the bent of the times and soothe euery one in their humour of whom they may make any aduantage And finally because they will not stoope to euery baite of profit which is cast before them vntill by due examination in the Court of Conscience it may appeare to bee honest and lawfull To which I answere first that
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
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
in the Canticles I sleepe but my heart waketh or like Cant. 5. 2. vnto the sleepe or rather disease in sleepe which Physicians call Ephialtes wherein they feele this waight of carnall securitie lying heauy vpon their hearts and striue with all their might to shake it off but are notable till God assist them by his Spirit and throughly awaken them by his Word For the faithfull in this securitie doe carefully and conscionably vse the meanes whereby they may be freed from it as the diligent hearing of the Word Meditation Prayer and such like and are much grieued in themselues that they performe these duties with so much dulnesse and drowsinesse and that they so little profit by them And this was the case of Dauid who being somwhat awakned by Nathan doth flye vnto God by Prayer desiring to bee awakned more throughly and to be more and more quickned by Gods Spirit and to recouer the operations and feelings of it which were so much abated in him Create saith he in me a cleane heart O God and Psal 51. 10. renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore vnto me the ioy of thy saluation and vphold me with thy free Spirit And againe My soule cleaueth vnto Psal 119. 25. 88. the dust quicken thou me according to thy Word Quicken mee after thy louing kindnesse so shall I keepe the testimonie of thy mouth So the Church complayneth vnto God of this securitie and hardnesse of heart O Lord why hast thou made vs to erre from thy Wayes and Esa 63. 17. hardned our heart from thy feare Returne for thy seruants sake the Tribes of thine Inheritance §. 6 Of the causes of carnall securitie in the faithfull First prosperitie worldly or spirituall Now the causes of this carnall securitie in the Faithfull are principally these First their abuse of worldly prosperitie and temporall benefits with which God hath blessed them when as being in themselues common gifts which hee bestoweth as often and in as great plentie vpon the wicked as the godly they notwithstanding esteeme them as speciall Testimonies and Pledges of his loue and so out of this false ground conclude that hee will watch ouer them with his Prouidence and keepe them still in this flourishing estate safe and sure from all afflictions and troubles which mooueth the Lord that hee may waken them out of this securitie in which they were more apt to rest vpon his gifts then vpon the Giuer or at least vpon the Giuer for the gifts sake to depriue them of this prosperitie in which they trust and to hide his Face from them in respect of those earthly pledges of his loue As wee see in the example of Dauid I said saith he in my Psal 30. 6. prosperitie I shall neuer be moued thou Lord of thy fauour hast made my Mountayne to stand so strong that is Thou hast so established my Kingdome euen as Mount Sion the seate thereof which cannot be remoued But thou diddest hide thy Face and I was troubled In which securitie 2. San. 24. Dauid was when he numbred the people trusting ouer-much in the arme of Flesh and multitude of his Subiects but was awakened out of this sleepe by the message of the Prophet and that grieuous plague whereby so many of them were destroyed Yea sometime this carnall securitie in them is caused through their spirituall prosperitie and the ioyfull feelings of Gods fauour in the pledges of sauing graces which maketh them to thinke these comforts will alwayes last and that in the strength of them they shall hold out in the profession and practise of true godlinesse vnto the end and so rest more vpon the Springs or Streames of these sanctifying Graces then vpon God himselfe who is the Fountayne of them Which moueth the Lord to stop the course by spirituall desertions as it were at the head of the Riuer and to giue them ouer to their owne strength without any flow of fresh supply whereupon these streames in their sense and feeling are soone wasted with the scorching heate of tentations so as they returne to their naturall drynesse And to this securitie new Conuerts are most subiect who like fresh-water Souldiers thinke that they haue wholly conquered all their spirituall Enemies because they haue gotten the better of them in some light skirmishes and that they are sure and firme for euer falling because they haue such feelings of Gods assistance and the ioy and comfort that doth accompany it whereas in truth God tendring their child-hood and weaknesse doth hold them vp in their wayes because hee would not at their first venturing to goe haue them discouraged by their falls and knowing that like vntryed Souldiers they are faint-hearted and easily discouraged from fighting in the spirituall warfare he giues them victorie in some small skirmishes that they may be heartned to indure constantly and couragiously in sorer conflicts The which they misse-construing and attributing too much vnto their owne strength and valour the Lord to driue them from this ill-grounded securitie doth leaue them to themselues and suffereth them to fall and to bee ouertaken with some danger vpon which they become oftentimes in the sight and sense of their weaknesse as cowardly and fearefull as they were before confident and couragious and vncomfortably complaine as men forlorne and forsaken of all hope And this an ancient Father well obserued Some saith hee thinke the sweetnesse of their imitation Quidam dulcedinâm incheationis putant sublimiâaâem confirmationis ideò cum tentatio sâquitur derelictos se à Deo putant Greg. in Moral lib. 24. cap. 7. the height of their confirmation and therefore when a tentation followeth they iudge that they are vtterly forsaken of God And againe For the most part euery one newly conuerted herein slippeth and fayleth that whilest hee is entertayned with the sweet sense of some gifts of grace for his initiation or entrance into the course of Christianitie hee thinketh that hee hath attayned vnto the confirmation of perfection and esteemeth it the consummation of full measure not knowing that they are but the allurements of inchoation whereof it commeth to passe that whilest he is touched and shaken with the tempest of some tentation he suspecteth himselfe to bee despised of God and in the high way to vtter destruction whereas if hee would not giue too much credit to the comforts of his first entrance he would in his prosperitie prepare his mind to indure aduersitie and would afterwards so much the more firmely resist Vices comming to incounter him by how much hee had more wisely foreseene them §. 7 The second cause is spirituall pride Another cause of carnall securitie in the faithfull much like vnto the former is spirituall Pride whereby they ouer-weene their owne abilities and the measure and strength of their gifts and graces receiued And so leauing their onely sure dependancy
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 ãâ¦ã 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
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
holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as
in vs with cheerefulnesse and delight we must also submit our selues to be ruled by him and not quench any good motion which hee suggesteth either by rebellious and flat denials or by vaine excuses and sluggish delaies but presently put the duties in practice vnto which he moueth vs and open the dore of our hearts at his first knock and call that hee Apoc. 3. 20. may come in and supping with vs feast vs with a most delicious banquet of Spirituall refections lest putting off his kinde offers with slothfull Cant. 5. 2 3. excuses like the Spouse in the Canticles we moue him to depart and hide from vs his gracious presence and so moue vs by a sorrowfull and painefull search before we can recouer and finde him to make more precious account of his company when we doe againe inioy it We must be carefull to preserue our peace with him if we would inioy his company for as the Prophet speaketh How can two walke together except they Amos. 3. 3. be agreed To which end we must often renew our faith and after any slip or infirmity rely vpon the mediation of our Sauiour Christ for our Rom. 5. 1. reconciliation and renewing of our peace Neither must we alone apply Christ vnto vs for iustification but also for sanctification indeuouring in all things to please God and if we desire to haue the peace of him wee must binde our soules to our good behauiour labouring with feruent zeale to glorifie him in all our cogitations words and actions not passing any of our time vnfruitfully and vnprofitably but imploying it so as some glory thereby may redound to God and some comfort to our owne soules by furthering the assurance of their saluation Contrariwise our care must bee that wee doe not vexe and grieue the good Spirit of God by quenching his good motions which hee suggesteth or by defiling our soules with sinfull corruptions especially that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs which will pollute our soules and bodies and making them fitter to bee cages for vncleane Birds and noysome styes for filthy Swine then Temples and habitations for him to dwell in will mooue him as weary of his lodging to depart from vs. Moreouer hauing this sweete communion with God and comfortable fruition of his presence by his holy Spirit dwelling in vs wee must labour to preserue it inuiolable by carrying our selues daily and in all our thoughts words and actions as in his sight and not to doe any thing before him which wee would bee ashamed to doe in the presence of a man that is iust and religious And seeing wee haue such communion with God wee must indeuour to bee holy as he is Leuit. 19. 2. 10. 2. holy for the Lord will bee sanctified in all those that come so nigh him either in his mercy or Iudgements and being a consuming fire wee must take heede that we bee not as stubble and chaffe but as pure gold which will not be consumed but be made daily more pure by our communion with him Finally hauing this communion with God wee must reioyce in him aboue all things in the world and as this communion must not bee by fits and starts like that with our worldly friends whom wee visite onely at good times or when wee haue got some leasure from our businesse but constant daily and continuall like the communion of man and wife who should dwell together in the same house or of the head with the members and soule with the body which whilest life lasteth admit of no diuision or separation so must our ioy and reioycing in God caused by this communion be constant and continuall according to that of the Apostle Reioyce euermore And againe Reioyce 1. Thes 5. 16. Phil. 4. 4. in the Lord alwayes and againe I say Reioyce not onely in worldly prosperity but also in affliction and tribulation for if wee inioy this neere communion with God hee may much more fitly say vnto vs as Elcanah to Annah Am not I much better vnto thee then 1. Sam. 1. 8. all worldly comforts which are vaine and worthlesse for they last but a while and leaue thee when thou most needest them And this ioy will support vs euen when all other forsake vs and make our labour of loue light and easie which wee vndertake for the Lords sake It will weane our hearts for all carnall delights and make vs euen with great ioy and comfort to finish our tedious pilgrimage when as wee haue the ioy and delight of so sweete a Companion in all our Trauailes §. Sect. 7 That vnto the seeking of God is required that we daily renew our repentance Sixthly to the daily seeking of God is required that we daily renew our repentance for these in the Scriptures are vsually ioyned together to Deut. 4. 29 30. intimate vnto vs that we then seeke God when as wee doe vnfainedly repent vs of our sinnes Thus the Lord promiseth that if the people of Israel would in their tribulation seeke the Lord with all their heart and with all their soule and turne to the Lord their God and bee obedient vnto his voyce then they should finde him And that if they should humble themselues and pray and seeke his face and turne from their euill wayes then he would heare 2. Chro. 7. 14. Hos 7. 10. 10. 12. 5. 15. Esa 55. 6 7. from heauen forgiue their sinnes and heale their land So the Prophet Esay ioyneth these together Seeke yee the Lord while hee may bee found call ye vpon him while hee is neere Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy vpon him Without which vnfained repentance we cannot truely be said to seeke God or to haue any communion with him for if wee say that wee 1. Ioh. 1. 6. haue any fellowship with him and walke in darkenesse we lye and doe not the truth More especially we must seeke the Lord by humbling our selues in true contrition and sorrow for our sinnes which haue estranged God from vs and made vs lose the sense and assurance of his loue and fauour And therefore the Lord exhorteth the meeke of the earth to seeke him that they might be hid in the day of his anger And saith that Israel and Iudah should Zeph. 23. come together going and weeping and should goe and seeke the Lord their God Ier. 50. 4. Secondly we must seeke him not onely by bewailing and forsaking our sinnes but also by bringing foorth the fruits of new obedience Whereof it is that these also are conioyned in the Scriptures Hearken vnto me ye Esa 51. 1. that follow after righteousnesse ye that seeke the Lord. Thus Iudah is commanded to seeke the Lord God of their fathers and to doe after the Law and 2. Chro. 14. 4. the
when as we carefully obserue what sinnes most distract vs in all good exercises and hinder our growth in godlinesse and what they bee into which through frailty we most often fall and whereby we haue beene most ouertaken And when wee haue by these meanes taken notice of them we must with most diligence and resolution arme our selues against them seeing by them wee haue most dishonoured God and wounded our owne consciences and are in greatest danger to be ouercome and led captiue to hell and destruction being like bordering enemies which haue a strong party in our selues and haue best opportunity to take all aduantages against vs. §. Sect. 2 Of the meanes to work in our hearts a true hatred of sin Now the meanes whereby we may be armed against all sinnes in generall and these in particular are many The first and principall is to worke our hearts to a deadly and vnreconcilable hatred against them by meditating of the infinite Maiesty and goodnesse of God against whom they are committed how great and glorious he is in himselfe and how good and gracious vnto vs who hath giuen vs all the good things which wee inioy or hope for yea his chiefest Iewell his best beloued Sonne to die for vs By considering that it is aboue all things most hatefull and displeasing vnto God and maketh all creatures in whom it is most odious though neuer so much beloued of him As we see in the example of the reiected Iewes Adam cast out of Paradise the Sonne of God himselfe who bearing our sinnes did beare all his Fathers wrath and could not bee reconciled till by his sufferings he had made full satisfaction to his Iustice That it is most haynous and capitall being committed against so infinite a Maiesty as appeareth by those dreadfull and eternall punishments which Gods righteous iudgement inflicteth on those that commit it in this world and the world to come that it is the greatest folly in the world hazarding the eternall saluation of our most precious soules which are of more worth then many Monarchies and plunging them into hell and euerlasting destruction for the momentany and vncertaine fruition of earthly vanities That it pierced the Lord of life and nailed him to the Crosse causing him to be condemned that came to saue vs and to be put to a shamefull death who came to giue vnto vs euerlasting life That the deepe dye of it so stained our soules that nothing could wash away the filthy spots that it left behind it but the precious blood of Christ That it vexeth and grieueth the good Spirit of God dwelling in vs by defiling our bodies and soules which are his Temples doth make him weary of his lodging That aboue all things it delighteth the deuill as being the child and darling of this hellish parent and maketh vs to become fit roomes for him to reuell in and to passe his time with most delight Let vs consider of the manifold euils which it causeth vnto vs both priuatiue and positiue in this life and in the life to come For it depriueth vs of all good and bringeth with it all euill It separateth betweene our God and vs and turneth the greatest loue into the most dangerous enmity It defaceth his Image in vs and stampeth vpon vs the image of the deuill It frustrateth the end of our creation which was to glorifie God by our worshipping and seruing him yea of our Redemption by Christ if wee liue and die in it without repentance It casteth vs like out-lawes out of Gods protection and maketh vs like slaues subiect to the tyranny of Satan It is the cause of all the euils of punishment which are inflicted vpon the creatures in this life and the life to come It blindeth the minde and hardeneth the heart debarreth vs of all sweete communion with God and depriueth vs of the inestimable comforts of his holy Spirit It weakeneth our faith and woundeth our conscience taketh away all inward peace and filleth our hearts with shame and sorrow and our faces with blushing or which is worse with impudency It depriueth vs of Gods eternall and most comfortable presence and of the ioyes of his heauenly Kingdome and plungeth vs headlong into hell and destruction Finally let vs adde vnto these whatsoeuer other euils we can imagine and then conclude that sinne as the cursed mother of them all hath bred them in her hellish wombe §. Sect. 3 Of the meanes whereby we may be strengthened against sinne And when by these meditations wee haue wrought our hearts vnto a true hatred of all sinne there are other meanes to be vsed of vs that wee may be strongly armed against it As first that wee doe thorowout the whole day entertaine and nourish good and holy desires and firme and constant resolutions that we will resist and withstand it in what manner or forme so euer it shall set vpon vs. For nothing will bring more easie and assured victory then Christian courage and resolution to fight and striue against it grounded not on our owne strength but vpon the power and promises of God and that we will let passe no good meanes vnassayed whereby we may ouercome Secondly wee must keepe a daily and continuall Pro. 4. 23. Heb. 3. 13. watch ouer our selues and especially ouer our hearts that wee be not surprised on a sudden nor hardened or hartened in any wicked course through the deceitfulnesse of sinne of which we shall haue occasion to speake more fully heereafter Thirdly we must be no lesse carefull in flying all occasions inducements and prouocations vnto sinne then the sinfull acts themselues for if we wilfully cast our selues into these tentations it is iust with God to deliuer vs vnto euill Fourthly we must make conscience of committing of the least sinnes which being admitted will make roome for the greatest and withstand sinnes in the first degrees as soone as they are suggested by the deuill the world or our owne flesh casting out this hellish wild-fire before it hath by the least abode inflamed our concupiscence or before this seede of impiety hath gotten any warmth or growth Fifthly we must be so bold and valorous in Gods assistance as that in the meane time we be suspicious and fearefull in respect of our owne weakenesse and frailty and the might and malice of our innumerable Pro. 28. 13. 1. Cor. 10. 12. Phil. 2. 13. enemies taking good heede whilest we stand of falling and working out our saluation with feare and trembling Sixthly wee must daily walke with God and carry our selues continually as in his sight and presence who not onely taketh notice of all our actions but also will cause vs one day to giue a strict account of them either to reward them Gen. 5. 24. Gen. 17. 1. 2. Cor. 5. 10. graciously if they bee good or to punish them seuerely if they be euill Lastly let vs daily and continually resigne our selues ouer into the hands of God who is
is prayer whereby lifting vp our hearts vnto God with more feruency then prolixity wee doe in some short manner render vnto God praise and thanksgiuing for our quiet rest whereby our bodies are refreshed for preseruing vs from all dangers of the night both in our soules and bodies especially from sinfull dreames and the tentations and assaults of Satan who would easily haue ouercome and vtterly destroyed vs had not God watched ouer and defended vs by his power and prouidence For letting vs againe inioy the light and granting vs another day wherein we may doe him further seruice and so make our owne calling and election sure Vnto which with like breuity wee are to adioyne the confession of our sinnes especially of that night if any such come to our knowledge and remembrance and by reason of them our great vnworthinesse of these fauours and testimonies of Gods loue desiring the pardon of them and the sanctification of the Spirit whereby wee may be more and more freed from them And finally wee are to cast our selues into the armes of his prouidence commending our soules and bodies vnto his protection and direction and desiring to bee so assisted with his grace and holy Spirit that all the thoughts of our hearts and words of our mouthes and the workes of our hands may the day following and for euer be acceptable in his sight And especially that he will so illighten rule and assist vs in our following meditations that they may tend to his glory and to our owne comfort and saluation §. Sect. 2 Of the subiect matter of our Morning meditations And so we must from prayer proceed to meditation the which may bee longer or shorter according to our opportunity occasions and leasure and the measure and feruency of our zeale and deuotion In which our maine scope must bee to glorifie God to increase our communion with him by these familiar conferences of our soules to strengthen our faith inlarge our hearts with loue and thankfulnesse and to replenish them with ioy and comfort in the sweet fruition of God and tokens of his loue To which purpose we must fit the subiect matter of our meditations and because present occasions are ready at hand and not onely more familiar and easie to be remembred but fit to affect our hearts which are more apprehensiue of present then past benefits we are to make vse of such by meditating on them But yet principally we must begin with the fountaine and raise our thoughts from the ground and foundation of all blessings which is Gods infinite loue testified chiefly in giuing vnto vs that singular pledge thereof his onely Sonne to die for vs that we might be freed from euerlasting death and attaine vnto eternall life and happinesse For whose sake hee hath freely forgiuen vs all our sinnes and bestowed vpon vs together with him all things needfull for our soules and bodies and whatsoeuer is necessary to life and godlinesse From which we may descend to the particular testimonies of Gods loue lately receiued as that hee hath by his power and prouidence watching ouer vs the night past preserued vs from all dangers and out of the hands of our spirituall enemies who otherwise wanted neither will nor power to haue brought vs to destruction That he hath kept vs from all terrours of the night with which others haue beene affrighted and hath graciously preserued our liues from sudden death with which others lying downe in health and security haue been attached before the morning adding vnto our dayes and giuing vs still time of repentance with ability to serue him and to bee instruments of his glory After which meditation on Gods mercies we may take such occasions as are presently offred to furnish our mindes with holy thoughts and to worke in our hearts good affections and desires As our awakning out of sleepe may put vs in mind of our awakening out of the sleepe or rather Eph. 2. 1. death of sinne to the life of righteousnesse by the quickning power of Gods holy Spirit in our regeneration and of the daily renewing of this our Eph. 5. 14. quickning and awakning by continuall sanctification The light of the Sun may put vs in minde of the Sunne of righteousnesse who first in his Kingdome of grace hath shined vnto vs by the light of the Gospel who before Luk. 1. 79. sate in darkenesse and the shaddow of death guiding our feet into the way of peace With which light we are to desire our mindes may be more and more inlightened and freed powerfully and effectually from their naturall ignorance without which spirituall illightning the outward light of the Sun and sight of our eyes wil bring vnto our hearts no sound comfort Secondly of the light of glory which shall infinitely exceed the light of the Sun and much more then it exceedeth a Gloworme or the smallest spark of fire For if euery one of the innumerable numbers of the glorified Saints shal be more glorious then the Sun in his chiefest brightnesse then how infinite is the glory of the now vnaccessable light which we shal then see face to face who giueth both vnto the Sun and them their beauty and brightnesse our rising out of our beds may put vs in mind of the rising of our bodies out of our graues when as at the last day by the sound of the Trumpet we shal be summoned before Gods Tribunall seate to giue an account of all that we haue done in the flesh the which should make vs to resolue of preparing our selues daily to meet our Iudge because the time is vncertaine when he will call vs to Iudgement When we see our nakednes let it put vs in mind of our sin which caused vs first to see and be ashamed of it whereas when we were couered with innocency and had the Image of God shining in vs we no more needed garments to couer vs then the Sun a cloud And let this make vs to long after the garment of Christs righteousnesse with which when we are perfectly clothed we shal be without sin or shame appeare glorious in the sight of God yea let vs earnestly desire to put on Christ not Rom. 13. 14. only for iustification but also for sanctification wherby that clothing of innocency before the fall will be presently in part renewed repaired till at last it come to more perfection then it had in our first creation When we put on our apparell let vs remember that they were first giuen vs to couer our shame not as ornaments to be proud of but as couerings to hide our nakednesse to preserue vs from the iniuries of the weather And as we are carefull not only to prouide fit clothes for those ends but also to put them on and apply them to our vse so let vs be no lesse carefull to prouide fit clothing for our soules whereby their spirituall deformities may be couered and they beautified in the eyes
and stretch out our hands towards him If iniquity be in our Iob 11. 13 14. hand we must put it away and not let wickednesse dwell in our tabernacles For if we doe not wash and make vs cleane and put away the euill of our doings but come before him defiled in our sins then though wee spread forth our hands Esa 1. 15 16. God will hide his eyes from vs and when we make many prayers he wil not heare CAP. XIIII Of such things as are required as essentiall vnto prayer §. Sect. 1 That we must pray in truth with attention and not with wandring thoughts IN respect of the action many things are required both in regard of the substance and circumstances Of the former 1. Iohn 5. 14. Iam. 4. 3. sort are the essentials of prayer as 1. in generall that it bee according to Gods reuealed will for if wee frame not our prayers according to this rule we shall goe awry and asking amisse obtaine nothing More especially there is required that wee worship God internally with our hearts as well as externally with our bodies and that we powre forth our soules vnto him in our prayers as Hannah 1. Sam. 1. 15. Psalm 25. 1. Lam. 3. 41. did so as we may say with Dauid Vnto thee O Lord I lift vp my soule and with the afflicted Church Let vs lift vp our heart with our hands vnto God in the heauens For God is a Spirit and will be worshipped in spirit and truth Ioh. 4. 24. Prou. 23. 26. Ier. 29. 13. and aboue all other seruice he requireth the seruice of the heart seeing all other without it is but meere hypocrisie Neither can we hope to obtaine any thing at Gods hands vnlesse our prayers proceed from sincere and vpright hearts seeing he hath limited his promise of hearing only to such according to that of the Psalmist The Lord is neere vnto all that call vpon Psal 145. 18. him to all that call vpon him in truth Let vs therefore take heed when wee call vpon God that our prayer be in truth and not onely the words of the mouth but the prayer of the soule And to this end that we doe with like care auoyd praying with a lying tongue and deceitfull lips when as wee Psal 17. 1. and 119. 7. aske those things with our mouthes which wee desire not in our hearts like those hypocriticall Israelites of whom the Lord complaineth that they had spoken lies against him not crying vnto him with their heart when Hos 7. 13 14. they howled vpon their beds Secondly praying with wandring thoughts hauing when we direct our speech in prayer vnto God our mindes and hearts rouing about worldly vanities and our earthly affaires without either respect to Gods presence or the suits that we haue in hand For this is a grosse abuse of Gods Maiesty which wee are ashamed to offer to our superiours yea euen to our equals speaking vnto them and yet not minding what we say It discouereth great irreuerence and neglect of Gods glorious presence who beholding the secrets of our hearts seeth how far they and our tongues are one from another It argueth great security and hardnesse of heart when as we thus approch into his presence and offer vnto him such heartlesse sacrifices not fearing that dreadfull speech sealed and confirmed by such a terrible example that the Lord will be sanctified and glorified in them that come nigh him either in his mercies or in his Leuit. 10. 2 3. iudgements It makes prayer to bee no prayer but lip-labour and the wind of words which is not the language of the mouth but the speech of the heart It causeth vs to spend our labour in vaine when as we minde not what we say For how shall God vouchsafe to vnderstand our suits when as we our selues will take no notice of them Or how shall he giue vs his rich graces of greatest value when as wee so meanely esteeme them that we can coldly and carelesly aske them at his hands and not thinke them worthy the minding and affecting in our soules and hearts §. Sect. 2 That we must with all diligence banish out of our minds all wandring thoghts and the means hereof And yet seeing through the malice of the diuell and our owne corruption we are euen at our best apt to fall into this foule infirmity let vs with Jer. â2 40. Psal 86. 11. all care and diligence looke to our hearts when wee performe this duty and earnestly desire the Lord to tye them fast vnto himselfe in the bonds of his feare that they may not in this holy exercise slip aside and depart from him And if wee finde our sinfull flesh so sluggish and secure so worldly and earthly-minded that it dulleth our deuotion and stealeth and carryeth euery hand while our hearts away after things impertinent if not worldly and carnall I think it a good course in our priuate prayer to repeate that againe in which wee were distracted labouring in our repetition to call our hearts backe to ioyne with our voyce seeing heereof commeth a double benefit first that wee shall haue our suites more powerfully offered vnto God when as they are propounded in this hearty manner And secondly hereby we shall tame the flesh and make it not so eager to interrupt vs in these holy duties when as the spirituall part imposeth vpon it this punishment by way of reuenge for its sloth and worldlinesse to make it to continue so much the longer at this exercise vnto which naturally it is so backward and auerse and not to feed it selfe vpon any worldly thoughts wherein it wholly delighteth till it haue first waited on the Spirit and suffered it without interruption to refresh it selfe with this heauenly breakfast Let vs meditate also on that glorious presence before whom we stand who looketh not so much to the phrase of our words and the well-running stile of our speech as to the discourse of our soules and hearts which being so full of distractions and senselesse rauings and rouings from the matter one while speaking to God and as it were with the same breath and in the middest of a sentence breaking off and speaking to the world iumbling and confusedly mingling things spirituall and carnall heauenly and earthly holy and profane how can it be but vgly and mis-shapen in his sight being like Anticke-worke consisting of monstrous compositions wherein the body of a bird and the taile of a serpent the face and fore-part of a man and the hind-part and legs of a beast or the taile of a fish are ioyned together Let vs thinke vpon the excellency profit and necessity of those gifts and graces which in our prayers wee desire of God and how infinitely they excell those worldly vanities which Satan and our owne flesh doe cast into our minds to distract vs in our suites Vnto vvhose suggestions it is no lesse folly to listen then
shew and appearance of it so farre foorth as it doth not crosse Christian apologie and profession nor that rule of piety and charity giuen by our Sauiour Christ Let your light so shine before men Rom. 10. 10. Dan. 6. 10. that they may see your good workes and glorifie your Father which is in heauen For we may easily fall as diuers doe into the contrary extreme who so shun the shew of hypocrisie that they auoyd all profession of Religion and are as much ashamed to bee taken in the exercise of prayer or such like pious duties though it be at vnawares especially by those who are not as forward in profession as themselues as if they were doing somthing which is faulty and vnlawfull But this vse of voyce is necessary only in such priuat prayers as are set and solemne ordinary and in a priuate place for as for those short prayers eiaculations which are to be vsed vpon all occasions and in all companies it is sufficient that we lift vp our hearts vnto God without vsing the voyce especially in the presence of others wheÌ the thing we pray for concerneth not them but our selues and least of all when as 1. Sam. 1. 13. Nehem. 2. 4. they do not ioyne with vs in the sincere profession of the same truth as before wee shewed when we spoke of these short prayers and eiaculations § Sect. 2 That we must not affect prolixity and superfluity of words in our prayers And these are the things to be obserued in prayer in respect of our gesture and voyce In respect of the speech it selfe or words whereby our prayers are expressed diuers things are to be considered First in respect of the quantity and continuance of them wee must auoyd affectation of prolixity superfluity of words vaine babbling and idle repetitions which proceed not from any feruency of affection and earnestnesse of desire to obtaine the things we pray for arising from the sight and sense of our wants for in this case it may be lawfull and requisite to repeate often the same things as pressing our suits with such importunity as will admit of no deniall according to the example of Daniel O our God heare the prayer Dan. 9. 17 18 19. of thy seruant O my God incline thine eare and heare O Lord heare O Lord forgiue O Lord hearken and doe c. And of our Sauiour Christ himselfe Mark 14. 39. praying often in the same words that if it were possible the bitter cup of his Passion might passe from him but out of an opinion that we shall be the rather heard for the length of our prayers or out of an ostentation of our holinesse and deuotion or our extraordinary gift aboue others inabling vs to continue long in this exercise For this our Sauiour straitely forbiddeth When ye pray vse not vaine repetitions as the Heathen doe for Mat. 6. 7 8 9. they thinke that they shall be heard for their much speaking prescribeth the contrary practice in propounding that short and most pithy forme for our imitation and condemneth as hypocriticall in the Pharises who vnder pretence of long prayers deuoured widowes houses And Salomon likewise Math. 23. 14. Eccles 5. 2. Be not rash with thy mouth and let not thine heart bee hasty to vtter any thing before God for God is in heauen and thou vpon the earth therefore let thy words be few Of which our Sauiour giueth this reason Because our Father knoweth what things we haue need of before we aske him that is being infinite in wisedome he needeth not that wee should expresse our mindes in multitude of words for he vnderstandeth the desires of our hearts and being our gracious Father our wants serue as a loud cry and eloquent Math. 6. 8. oration to moue him to supply them and therefore hee needeth not that wee should vse multitude of words to giue him notice of those wants which he already knoweth before we aske nor to perswade him to grant our suits being more ready to giue then we to craue And Salomon rendreth another Because in the multitude of words there wanteth not sin which Pro. 10. 19. as it is generally true so especially in the exercise of prayer seeing through our naturall corruption we are so auerse vnto this duty and in the performance of it subiect to such coldnesse dulnesse and wearinesse that long prayers are often performed with much negligence and subiect to the interruptions and distractions of worldly cogitations and wandring thoughts And yet we are not so to vnderstand Salomon and our Sauiour as though they simply commended short prayers and condemned those that are long for the Wise-man himselfe at the consecrating of the 1. King 8. 22. to 54. Temple made one of the longest prayers that wee reade of in the Scriptures and our Sauiour is said to haue continued whole nights in prayer And the Apostle exhorteth vs to pray continually and with all manner of 1. Thes 5. 17. Ephes 6. 18. Col. 4. 2. prayer and supplication in the Spirit watching thereunto with all perseuerance But they onely forbid and condemne hypocriticall ostentation and superfluity of words vaine repetitions and opinion of meriting to be heard for them or when our words exceed our matter in their multiplicity and much babbling or both our words and matter our zeale deuotion and attention Neither are such prayers to be condemned for their prolixity but rather much to be commended when as there is no superfluity in our words to expresse our matter and mindes nor any negligence or want of zeale and attention in powring them forth before God for if we haue with the length of our prayers variety of good matter attention and feruency of affection we cannot be too long in this holy exercise And therefore the best rule of direction in this behalfe is that wee fit and proportion our words to our matter and both matter and words to our minds and hearts our faith and feruency deuotion and attention For if there be store of this diuine fire to kindle it the more fuell we cast on the greater the blaze and heate will be whereas if there be but some little fire and small sparkes too much of this fuell cast on at once will not helpe to kindle it but rather extinguish and put it cleane out In which regard wee are not alwaies to stint our selues to the same proportion and length of prayer but to watch the best opportunities and to diue our selues deepest in this Poole when the Spirit of God hath descended and moued the waters More specially we are ordinarily most fit for long prayers when our soules are prepared thereunto either by extrordinary afflictions when as our hearts are full of sorrowes and need a large vent to let them out and powre out our complaints into Gods bosome and replenished with feruent desires for helpe and deliuerance or by extraordinary benefits when as they are full of ioy
of our health and strength For howsoeuer some may lawfully haue their tables thorowly furnished yet none may rise from them with full and glutted bellies though our cups with Dauids may be filled till they runne ouer yet the ouerflow must not bee into our owne bellies and much lesse mount so high as to our heads but like Salomons cisternes they must haue their waste into the streets and Pro. 5. 15 16. serue as fountaines to water and refresh the thirsty lands Though it be a blessing of God promised vnto the faithfull that they shall eate in plenty and Ioel 2. 26. be satisfied that they may take occasion thereby to praise the name of the Lord for all his bounty and goodnesse yet it is a fearefull curse and heauy iudgement to be giuen ouer vnto our owne carnall appetite and a grieuous sinne to minde so our bellies as that we take more care and paines to please them then to please God which is to be a right belly-god indeed to be transformed from men to beasts who are led more by their sense and appetite then by reason and Religion and haue their gluttonous panch the chiefe state of their soules and not in their head and heart herein like as Clemens compareth them to the sea-Asse which onely among all other Clem. Alex. paedagog l. 2. c. 1. liuing and sensible creatures hath his heart in his belly as the Philosopher hath obserued It is true that we may lawfully vse the creatures not only for the necessity of nature but also for our comfort and seasonable delight and that we may at some times more then other take our liberty to feed Gen. 43. 34. Ioh. 2. 10. Psal 104. 15. Esa 5. 18 19. Hag. 1. 6. vpon them more liberally as at the time of our feasting and reioycing one with another for it is one chiefe end of the blessing of plenty that wee should haue the fruition and benefit of it and a punishment which God threatneth for sinne that the people should be scanted in their food and haue only sufficient for necessity of nature to hold life and soule together but not enough to satisfie the appetite and strengthen the body But to exceede in gluttony and to pamper the belly with superfluous excesse to surcharge the stomacke and to oppresse the minde and heart to make the body with too much eating and drinking heauy and lumpish and the minde dull and blockish is neuer seasonable at any time nor suiteable for Pro. 23. 29 30. 25. 16. 31. 4 5 6 7. Luk. 21. 34. any person For this is expresly forbidden in many places of Scripture and of our Sauiour Christ himselfe by a speciall Mandate and Memento Take heede to your selues lest at any time your hearts be ouer charged with surfetting and drunkennesse and so that day come vpon you at vnawares c. So that we are with equall care to auoyd excesse in meates as well as drinkes for Plures quippe sunt sciliâet virgines quae cum vino sint sobriae ciborum largitate sunt ebriae c. Hier. ad Eustoch de custod virg howsoeuer drunkennesse aboue gluttony exposeth to worldly shame because it hath not so many colours and excuses to hide and couer it and hath not like the other the wits at home to make apologies in its owne defence yet is it no lesse to bee auoided as being a sinne alike odious vnto God and pernicious and hurtfull vnto vs and our poore neighbours For it is a shamefull abuse of Gods rich bounty when wee take occasion thereby to disable our selues vnto the duties of his seruice and a miserable seruitude which we bring vpon his good creatures when as we make them serue our filthy lusts It is a notable meanes to weaken Cum Graeci gulosos ãâã ãâã ãâã ãâã ãâã appellarunt benè mihi videntur eorum finem significasse vt qui eos ãâã ãâã ãâã ãâã ãâã h. e. a salute alienos intellexerint Clemens paedag lib. 2. cap. 1. our bodies and fill them with diseases to impaire our strength and shorten our liues It filleth them with crudities noysome humours and dangerous obstructions quencheth the naturall heate dulleth the senses and deaddeth both the vitall and animall spirits And consequently it disableth all the faculties of the soule vnto their functions and operations seeing it worketh by the body as by its instrument and so maketh it vnfit and vnable slothfull and sluggish vnto all good duties It maketh vs slaues vnto our meates and drinkes ouer which God hath made vs Lords and rulers and hurtfull and iniurious vnto the poore whilest we deuoure that portion of our superfluity which God as their right hath allotted vnto them It maketh vs foolishly for a short delight which lasteth no longer then the meate is in eating and swallowing downe to indure many houres grieuances through the discension of the belly the oppression of the stomacke the paine of the head yea oftentimes dangerous surfets and sicknesses accompanying them which hazzard life it selfe Yea in truth for a forced and false delight for what true pleasure is there in eating and drinking when hunger and thirst are fully satisfied it forfeiteth that pleasure of the meale following making vs to forgoe our meate or to eate it with loathing which would be equally delightfull with that which went before if wee came vnto it with like appetites Finally this worse then brutish delight which is so short and momentany depriueth vs of those heauenly ioyes which are euerlasting and plungeth vs into woes and miseries which neuer haue end whilest it armeth the flesh against the Spirit and inableth it to foyle and cast vs head-long into many sinnes as our Sauiour hath implied in the parable of the rich glutton who tooke his Luk. 16. 19. chiefe pleasure in going richly apparelled and faring deliciously euery day §. Sect. 7 Other directions concerning the quantity of our meates and drinkes Now for the quantity of our food which euery one ought to eate and drinke no certaine rule can be giuen no more then wee can appoint any one size of apparell to fit men of all statures seeing one mans stomacke health and strength requireth more and another mans lesse and that which is but sufficient to satisfie one is excessiue and superfluous to another and would cause him to surfet with too much fulnesse And therefore the proportion of our meates and drinkes is to bee measured vnto euery one by Christian prudence which we may helpe by obseruing these generall rules As first euery man must carefully obserue out of his owne experience how much is ordinarily sufficient for the nourishing of his body and the preseruing and increasing of his health and strength and keepe himselfe vnto this proportion as neere as hee can not pleasing his greedy appetite by adding to this sufficiency that which by experience he findeth to be superfluous and more then enough Secondly that being in health
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
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 consucâudine excutiendi totam diem c Sâneâ 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
lesse seruiceable and profitable for any good vse for when our strength is repaired by moderate rest excessiue sleepe weakneth vs againe making our bodies heauie and lumpish and lesse able and actiue for any good imployment and as wee consumed the fore-part of the morning in drowzy sleeping so the latter part in lazy stretching and slothfull yawning making vs sluggish with too much sleeping as the drunkard becommeth more dry with too much drinking And when the spirits are refreshed and quickned with moderate sleepe by that which is excessiue they become dull againe and being drowned and stupified with slothfull vapours they are made vnfit instruments to the soule for any good actions and imployments Whereby we are notably hindred both in the duties of Gods seruice and in the duties of our callings not onely because it consumeth much of our time which should bee spent in them but also greatly disableth vs in that which remaineth when we set our selues to pray heare the Word reade meditate or any ciuill duties which belong vnto vs. Finally this excessiue sleeping is exceeding hurtfull both for our soules bodies and states for it hurteth the braine dulleth the wit and much impaireth the memory making all these faculties vnfit for their functions and operations It breedeth obstructions and superfluous humours and so filleth the body with innumerable diseases It impouerisheth the estate and bringeth them who immoderately vse it if they bee of meane condition to beggerie and penurie and much disableth those who are wealthy to the workes of mercy and Christian charity And on this mischiefe accompanying sloth and sluggishnesse the Wise Salomon much insisteth For hee telleth the sluggard that by his sleeping and slumbering and his folding of his hands together pouerty should come vpon him as one that trauaileth who still approcheth though hee commeth but slowly and his want like Pro. 6. 11. an armed man which cannot possibly be resisted by one that lyeth naked in his bed So else-where hee saith that the soule of the sluggard desireth Pro. 13. 4. and hath nothing but the soule of the diligent shall bee made fat that because he will not plow by reason of the cold therefore he shall beg in haruest Pro. 20. 4. and haue nothing and so in the chiefe time of others plenty hee through his sloth shall pine in penurie Finally that as hee shall haue an emptie famished belly so also a cold and tottred backe for drowzinesse shall cloath a man with ragges whereas they which haue a vigilant eye and Pro. 23. 21. diligent hand cloath both themselues and those that belong vnto them Pro. 31. 15 21. with purple and scarlet as hee sheweth in the example of the vertuous huswife Neither is this sluggish sleepinesse lesse pernicious to our spirituall estate seeing it bringeth the soule also to beggery and to penurious want of all sauing graces by taking vp the time wherein we should trade and traffike for them in spirituall exercises of which it causeth an vtter neglect or a short and slubbering performance because it scarce leaueth sufficient time for the necessary dispatch of such important businesse as doth belong to our place and calling For no sooner is the sluggard out of his bed but euen halfe vnready hee choppeth vpon his worldly imployments and vtterly neglecting prayer meditation and all spirituall exercises hee thinketh himselfe sufficiently excused because hee is scanted of time and called away by some that attend his rising or by the importunitie of his owne affaires though hee haue voluntarily by his sloth brought himselfe into these straights and might easily haue escaped them and had time inough both for religious exercises and his worldly businesse yea euen for the benefiting of his neighbours that neede his helpe if he would not haue consumed so much in superfluous sleepe §. Sect. 3 That the expence of our time in sloth is displeasing vnto God and how this is to be auoided But let vs know that this wastfull expence of our precious time in sloth and sluggishnesse is very displeasing to God who hath lent it vnto vs that wee should spend it in his seruice and that this account will not well passe at the day of Iudgement when God shall finde it written in the booke of our consciences so much time consumed in superfluous sleepe and so little imploied in the necessary duties of Gods seruice prayer reading hearing meditation in the religious duties which wee owe to our charge and family or in the workes of charity and mercy helpe and comfort which wee are bound to performe vnto one another as being children of the same Father fellow members of the same body At which day fearefull will the estate be of those nice wantons and idle sluggards who diuide the morning betweene sloth and pride hauing scarce time after they are risen out of their beds to paint and dresse themselues before they come to dinner vtterly neglecting all duties of Gods seruice and the honest labours of a lawfull calling But it was not my purpose to haue touched their abuses who haue learned to out-face all that admonish them to put off all that can be said with some merrie iest or scornefull smile like the foole laughing with great iollitie when they are going to the stockes and are ready to be called to the barre and carried out to execution but onely to admonish those who desire to leade a Christian life that they auoid such wastfull expences of precious time consuming those good houres in superfluous sleepe which being well imployed would make them rich in grace and thrice happy in this life and the World to come Which whosoeuer would doe they must carefully obserue these two rules first they must be temperate in their meates and drinkes as being a notable meanes to preserue vs from excessiue sleepe and sloth and to make vs watchfull vnto all Christian duties which is the reason why in the Scriptures they are conioyned Bee sober and watch 1. Pet. 5. 8. because as sobriety is a cause of vigilancie so excesse in meates and drinkes is the common cause of excesse in sleepe And this helpe Clemens propoundeth Let not saith he our meates oppresse but rather lighten Ne ergo cibi nos grauent sed alâeuent c. Clem. paed l. 1. c. 9. vs that as much as may be our sleepe may not hurt vs as those that swim are oppressed when heauy burthens are fastened vpon them The second rule is that we doe not suffer an ill custome of lying long in bed to bring an habit of sloth vpon vs which is almost as hard to breake as to alter nature Or if wee haue already yeelded vnto it our best course is to dis-vse our selues from it by little and little and so attaine by degrees to a contrary habit For as the stomacke which is inured to hote waters is still crauing them and becommeth such a slugge that it will disgest nothing without these
communion of Saints carefully auoyding the proud superstitious and ignorant practice of those who in Gods publike seruice make a rent in the Congregation reading of a booke when others are praying and praying priuately to themselues when they should ioyne with the rest of the people in the hearing of Gods Word First then when the Minister prayeth we are to ioyne with him as being our spokes-man who in our name as well as his owne maketh knowne our suits vnto God and returneth vnto him praise and thankesgiuing for all his benefits In which regard we are to accompany him in this holy exercise with such reuerence and attention zeale and deuotion faith and feruency of spirit as if his tongue were the interpreter of our harts But of the duties of prayer I haue spoken before and therefore here passe them ouer Secondly wee must apply our selues to heare the Word diligently and attentiuely when it is read vnto vs by Gods Minister not slighting it ouer as a duty of small moment which we may as well performe at home seeing this ministeriall reading in the Congregation is more effectuall for our spiritual good then our priuate reading euen as a Sermon preached is more powerfull and effectuall then a Sermon read because these publike meanes are Gods holy ordinances the which hee accompanieth with his grace and holy Spirit infusing by them more vertue and vigour into those who rightly vse them then by priuate exercises §. Sect. 2 Of our hearing of the Word and what is required vnto it The third duty is that we carefully and diligently heare the Word of God preached vnto vs with all reuerence and attention alacrity and cheerfulnesse faith humility and a good conscience First we must heare the Word with all reuerence and feare and to this purpose wee must remember that we are in Gods sight and presence who taketh notice of all our carriage and behauiour Secondly considering that the Minister Act. 10. 33. Esa 66. 2. 2. Cor. 5. 20. speaketh not in his owne name but as Gods Ambassadour we must heare that which he speaketh not as the word of a mortall man but as it is indeed 1. Thes 2. 13. Luk. 10. 16. the Word of the euerliuing God whereby one day wee shall bee iustified or condemned Moreouer we must heare it with all attention and not suffer our eyes to roue and our minds and hearts to bee carryed away with Luk. 4. 20. wandring thoughts but our eyes must be fastened vpon the Preacher as the eyes of our Sauiour Christs hearers were vpon him and like them Chap. 19. 48. we must hang vpon his lips as the child vpon his mothers brests to sucke from them the sincere milke of the Word that we may grow vp thereby 1. Pet. 2. 1. Neither must we want only affect the froth of humane wit and eloquence but the pure and powerful Word of God which is able to saue our soules not such flashes and idle conceits as tickle the eare but neuer pierce the heart and worke a present delight but neither informe the iudgement nor reforme the affections but sound doctrine and wholesome nourishment For no more is the Minister bound to preach the Word in the demonstration of the Spirit and power plainly and profitably then the people to hunger after the sincere milke of the Word and the wholesome food of their soules which is fit to nourish them vnto euerlasting life Thirdly we must heare the Word with alacrity and cheerfulnesse seeing Psal 110. 3. Esa 2. 2. Psal 122. 1. as the Lord loueth a cheerfull giuer so a cheerfull receiuer and hearer and in all duties especially requireth the seruice of the heart The which we shall the better doe if we consider that the Word is the spirituall seed whereby we are regenerate and begotten vnto God the food of our soules which preserueth spirituall strength and nourisheth them to life eternall the light that guideth vs in the way of saluation the physicke that cureth vs of our corruptions the meanes of working in vs all spirituall graces and of assuring vnto vs euerlasting happinesse Fourthly wee must bring faith to the hearing of Gods Word without which it will profit vs nothing Heb. 4. 2. as the Apostle speaketh By which faith we doe not onely stedfastly beleeue those things which are soundly deliuered out of Gods Word but also effectually apply them vnto our selues for our owne particular vse as if they were spoken to none but vs. And thus wee must apply the threatnings of the Law for our humiliation that wee may escape Gods Iudgements instructions for our information admonitions and reprehensions for our repentance and amendment counsels for our direction and consolations for our comfort By which application we make the food of our soules our peculiar nourishment for the begetting and increasing of all Gods graces in vs. Fifthly we must heare the Word with humility submitting our selues vnto it as Gods ordinance and Scepter of his Kingdome to be ruled and gouerned directed and instructed admonished and reproued by it that so it may bee mighty in vs to cast downe the strong holds of sinne and to make way for Gods graces against all oppositions of carnall reason and proud will Finally wee must heare with a good conscience propounding vnto our selues in this religious duty the glory of God as our maine end that knowing his will we may serue him in yeelding vnto it intire and sincere obedience and next vnto it our owne saluation by being edified thereby in our most holy faith and more and more inriched with all sanctifying and sauing graces And to the end that we may daily profit in attaining vnto these ends we must labour not onely to conceiue and vnderstand what we heare but also to apply it vnto our owne vse for the sanctifying of our hearts and affections and not to heare it as an vnprofitable discourse suffering it to goe out at the one eare as it commeth in at the other but to lay it vp in faithfull memories that we may bring forth the fruits of it in our liues and conuersations To which end we must carefully obserue the Preachers method and order as the coherence of his Text with that which went before and followeth after the maine drift and scope of the holy Ghost in that Scripture the explication and meaning of the words the diuision of the Text into its seuerall parts and branches the maine poynts of doctrine which are gathered out of them seuerally and in order how they are proued by Scriptures or reasons grounded on them illustrated by similitudes and inforced by exhortations And finally the vses which are raised out of them for confutation of errours admonition reprehension or consolation or if this method be not obserued which ordinarily is most profitable in a mixt and vulgar auditory but the maine poynt in the Text is handled by way of common place then are we to obserue his definitions of the
them after a formall cold and carelesse manner nor can we without this earnest indeuour and studious diligence attaine vnto eternall and heauenly blessednesse For this rich reward is not giuen to idle loyterers but Math. 20. 1. to painfull labourers in Gods Vineyard nor to those slothful seruants who hide their Masters Talent in a napkin doing with it neither good nor euill Mat. 25. 21 26. but vnto those who by their spirituall trading haue increased it to his aduantage The Kingdome of God falleth not as it were by lot to the Math. 11. 12. lazie but suffreth violence and is taken by an holy force and so strait is and 7. 12 13. the gate that leadeth into it and the way so narrow afflicted and troublesome that we cannot possesse it by sitting at our ease but must striue to enter with all diligence and indeuour as our Sauiour exhorteth §. Sect. 5 The last reason taken from the vnwearied diligence of worldlings in pursuing of earthly things Lastly the vnwearied diligence of carnall worldlings in seruing of the world and their owne lusts for the contemptible hire of earthly vanities may effectually moue vs to vse the like or greater in the seruice of our Master For howsoeuer they after their worke is done are not sure of their wages or though it bee put into their hands are not sure to hold it or though they doe finde it vaine and of no worth alwayes vnprofitable and oftentimes hurtfull and pernicious yet with what diligence doe they yeeld their seruice with what affection doe they dote on this golden strumpet and with what zeale and deuotion doe they commit idolatry with this painted Idoll For they are content to rise early and goe late to bed to consume their spirits with carking care and their bodies with restlesse labours both by land and sea to spend their strength and to hazard vnto innumerable dangers their health and life yea the euerlasting saluation of their soules that they may obtaine riches pleasures and preferments and fill their hearts with these windy vanities which may puffe them vp but neuer satisfie them and therefore how much more doth this diligence become vs in the seruice of God by performing vnto him all Christian duties seeing our wages as much exceedeth theirs as heauen earth euerlasting excellencies momentany vanities the which also are certaine both in payment and possession So also the double diligence of Idolaters in seruing their Idols and the care and cost which is spent in their seruice may make vs ashamed to bee lesse industrious and painfull in the seruice of the true God For they are ready to breake their sleepe and rise early with the Israelites to doe them seruice and to offer their oblations Deut. 32. 6. to part with their chiefest ornaments as their iewels and eare-rings their siluer and their gold for the making and decking of their Images to launce and cut themselues with Baals priests before their Idols to doe voluntary penance and to goe on pilgrimage to stocks and stones to consume their strength with watching that they may performe their superstitious orizons and to torment and whip their bodies before their Crosse and Crucifix to strip themselues of all their meanes to vow voluntary pouerty and with Iezabel to spare for no cost in maintaining their idolatrous priests who draw them on and helpe them forward in their idolatry And shall we be lesse diligent in the seruice of our good God from whose blessing and free gift wee haue all things which wee presently inioy or yet doe hope for in the life to come Or shall wee thinke any paines or care or cost too great in performing those duties which assure vs of saluation when as they thinke nothing too much which they doe or can doe to nourish their doubtfull and wauering their false and deceiuing hopes of their future happinesse Yea the diligence of desperate sinners in the seruice of the diuell by committing of all manner of wickednesse may make vs blush for shame to neglect Gods seruice in the duties of holinesse For they breake their braines in plotting of mischiefes and spend their strength and hazard their health and life in effecting them For as the Wise man speaketh They sleepe not except they haue done mischiefe Prou. 4. 16. and their sleepe is taken away vnlesse they cause some to fall and wickednesse and violence more cheereth their hearts then their bread and wine They serue the diuell oftentimes for nothing and not seldome euen to worldly losse wasting their strength in wanton pleasures impairing their health with costly gluttony and loathed carowses only in a brauery and hazarding their life by needlesse quarrels and bloody murthers besides the inward torments of minde heart and conscience which their vnruly passions vaine hopes and false feares friuolous anger and lustfull loue fretting enuy and reuengefull malice doe bring vpon them By all which courses though they haue no wages for their worke yet as the Prophet speaketh they are willing euen to weary themselues to commit iniquity Ier. 9. 5. And shall they be thus diligent in seruing the diuell that mortally hateth them and shall wee bee negligent in Gods seruice who hath so dearely loued vs Shall they thinke the greatest paines too little in taking these wicked courses which doe but seale vp vnto them their certaine destruction and shall wee thinke any paines too great in performing such holy duties as will assure vs of eternall saluation Finally let the diuels diligence in dishonouring God and seeking to depriue vs of grace and glory that he may plunge vs into euerlasting perdition make vs studious and industrious in seeking to glorifie God in our saluation For as himselfe witnesseth He compasseth the earth continually to and fro to spy out all aduantages Iob 1. 7. against vs first drawing vs to sinne and then accusing vs for it and as the Apostle Peter testifieth He walketh about as a roring Lion seeking 1. Pet. 5. 8. whom he may deuoure And shal not we vse like or greater diligence in preseruing our selues out of his danger in keeping our soules and bodies holy and vndefiled that being vnblameable they may not bee damnified by his accusations and in imploying our time in such holy and Christian duties as will inrich our hearts with all sauing graces strengthen vs to withstand all Satans tentations confirme our assurance and further vs in the fruition of heauenly happinesse CAP. VIII Of constancie in the duties of godlinesse without remission or intermission §. Sect. 1 That all those which are sincere are also constant in the duties of a godly life THe last propertie of those Christian duties which appertaine to a godly life is constancy in performing them of Psal 119. 112. which there are two branches continuance without remission or intermission and perseuerance without Apostasie or defection both which Dauid conioyneth in his practice of obedience I haue saith he inclined
14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties wheÌ wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies
teach vs what time we can best spare from our other waighty and ordinary imployments and when wee are best disposed and fitted for the deuout performance of this religious duty yet sauing other mens better iudgement ordinarily and for the most part the first houre of the morning as I suppose is fittest for it first because generally the morning is fittest for all studies and exercises of the minde when the decayed strength is repaired and the spent spirits refreshed and renewed by our rest and all the faculties of our soules more strong and vigorous Secondly because if by our waighty imployments wee are scanted of time in the rest of the day wee may to performe so good a duty borrow an houre from our ordinary time of sleepe without any hinderance to our other businesse Thirdly because hauing not as yet intermeddled with worldly affaires we may performe it with lesse distraction And lastly because meditation is a good preparatiue to our morning sacrifice of prayer Yet if any man vpon other reasons or his owne experience teaching him that he is best fitted both in respect of his deuotion and other occasions doe chuse rather to meditate in the euening I leaue it as a thing indifferent to his free choyce onely I would aduize that wee make choyce of such a time wherein we are fresh and vigorous in our spirits and minds and not when they or our bodies are spent and wearied either with bodily labour or studies of the mind §. Sect. 4 Constancy in this exercise The third thing respecting the time is that as we must be constant in setting apart obseruing of some certaine time of the day for the vndertaking and beginning of this exercise so much more in continuing our meditations the time appoynted Neither must it bee performed by fits and snatches intermingling with them our worldly thoughts or other businesse sometime intermitting and then againe afresh setting vpon them For when the mind is thus distracted betweene things so opposite in nature the one is an hindrance to the other and like the dog that runneth or hunteth after two Hares at once it catcheth neither Besides when our minde is let loose to wander after earthly things it is not easily againe composed and reduced into order but we shall stand in need of a new preparation and so be still beginning and neuer bring any thing to perfection And therefore when wee haue begun this exercise wee must constantly proceed as neere as we can without distraction or intermission for that whole space of time which we haue allotted vnto it not breaking off our meditation vntill wee haue brought it to some issue and receiued by it some spirituall refection Now what proportion of time is to be allotted to this exercise we cannot prescribe any certaine stint or limits but must leaue it to be measured out vnto euery one by his owne deuotion which is not a like in all nor in the same man at all times Besides there is great difference betweene one another mans leisure in respect of variety of important occasions pressing some more then others and euery man more or lesse at sundry times Neither are wee alwayes a like fitted but sometimes are more dull and dead to spirituall exercises and sooner weary of them sometimes more cheerfull and heauenly-minded and able to hold out in this spirituall race without breathing or intermission at one time sooner prepared and better able to performe and at another longer in working our backward hearts to this duty Onely this in general may be said that our outward exercise must not in time exceed our inward abilities nor the burthen which wee impose our spirituall strength Both because the Lord is onely delighted with cheerfull seruice and cannot brooke that which is dead and forced and also because if we ouer-weary our selues it will coole and quench and not inflame and increase our deuotion and make vs the more loth to come the next time to take our spirituall repast when as wee did not leaue with an appetite but departed away glutted with lothing satiety §. Sect. 5 Of the disposition and gesture of the body The last circumstance to be obserued is the disposition and gesture of the body which doe not a little further the deuotion of the soule In which there is required first that the body be composed to rest and quiet that it doe not by much agitation and violent motion disturbe and distract the mind nor by spending the spirits and wearying of the outward parts make the exercise tedious and toylesome Secondly here is required silence that the mind may more freely discourse with it selfe without any interruption of outward noyse vnlesse it be in case that the heart be surcharged with the heat and vehemency of our passions and feruour of deuotion and doe need some vent to giue it ease As for the gesture of the body no certaine rules can be giuen but it must be left to be ordered and disposed by Christian prudence and experience Onely in generall wee may obserue these things First that our gesture and carriage of our bodies be reuerent in respect of that glorious presence before which we present our soules and bodies and the waightinesse of the duty about which we are imployed seeing this may somewhat further the inward reuerence of the heart Secondly that wee vse that gesture which in our experience we find most auaileable to stirre vp our deuotion for these outward gestures of the body are but the hand-maids of the mind and heart which must giue their attendance that they may bee ready to yeeld vnto them that seasonable seruice which they shall appoint as most fit and profitable To which purpose diuers gestures are diuersly commended Some in their Meditations preferre quiet resting of their bodies vpon their bed or pallet whereby they find their minds and soules best fitted for spirituall motion and discourse and most free from the distraction of all outward obiects Some sitting and inclining their bodies to one side their table or cheare supporting their elbow and their hand their head Some standing still with their eyes lifted vp towards heauen the Hauen of their hopes and visible place of Gods inuisible presence but yet closed to auoid distractions Some walking which being a healthfull exercise refresheth the body and maketh it a more fit instrument of the soule to performe this duty without wearinesse But which of these we vse it is not much materiall seeing in themselues one is not better then another though in respect of vs they may be more or lesse conuenient in regard of the variety of seuerall mens dispositions Thirdly and lastly it is not vnprofitable to frame the gesture of the seuerall parts according to the matter in hand vpon which we meditate and our inward affection in thinking of it As when wee are humbled in the sight and sense of our sinnes and are ashamed and grieued because we haue by them dishonoured and
tranquilla valet inhiare Gregor Moral lib. 5. able to behold those diuine things which without much difficulty it cannot see when it is most quiet And therefore if wee will meditate with any fruit and profit wee must not be more carefull to sequester our selues outwardly from company then our hearts inwardly from worldly cares nor according to our Sauiours counsell to shut our Closet dores then to shut the doore of our hearts against earthly distractions and to keepe a narrow watch ouer them that none may enter at vnawares and distract vs in this holy exercise Neither must we onely take care to exclude at this time such wicked thoughts and such carking and carnall cares as are alwayes vnlawfull but euen those which are at other times honest and necessary about our ordinary imployments and duties of our callings yea those likewise which are religious and spirituall if they be vnseasonable and nothing pertinent to the present purpose nor any way suteable to the matter we haue in hand seeing though in respect of their matter they be good and holy yet they are cunningly thrust into our hearts and minds by the tempter who can transforme himselfe into an Angell of light in an ill manner vnseasonably and vnprofitably and to a worse end namely to distract our present Meditations and that by thinking on two things at once of a diuers nature we should receiue benefit by neither nor brings our thoughts vnto any good issue In which regard we are not vtterly to banish such things out of our hearts but onely to shut them out for the time and to let them stand at the doore like suters till we haue dispatched with those vnto whom for the present we haue giuen hearing lest rushing in vncalled and speaking altogether after a tumultuous manner nothing be dispatched through this disorder whereas by seasonable admittance in due course and conferring with one after another all may be brought to good effect Secondly as we must clense our hearts from these incumbrances so we must decke and adorne them with the ornaments of vertue that they may be fit to entertaine so high and holy a Ghest but especially we must decke them with humility in which he so chiefly delighteth that he will not onely be content to conferre with vs for a little while but will Esa 57. 15. euen dwell and keepe residence with vs if wee be of an humble spirit And therefore when we approch into Gods presence to performe this duty let vs thinke and consider of his glorious greatnesse and awfull Maiestie and of our owne basenesse and vilenesse weakenesse and vnworthinesse saying in our soules with Abraham Behold I haue taken vpon mee to speake Gen. 18. 27. vnto the Lord which am but dust and ashes O let not the Lord be angry and I will speake And without this humility we cannot profitably performe this duty for as one saith None can contemplate the wisedome of God who Contemplari Dei sapientiam non possunt qui sibi videntur esse sapientes c. Greg. in Moral lib. 18. are wise in their owne conceits because they are by so much distant from his light by how much they come short of humility in themselues For whilest the swelling of pride increaseth in their minds it closeth the sight of contemplation and thinking themselues inlightened aboue all others they are depriued of the light of vertue Finally wee must prepare our hearts for Meditation by sharpening our appetites and whetting our stomackes after this spirituall repast and food of our soules by considering seriously of those arguments by which formerly it hath beene commended vnto vs. For as it is a singular helpe to our bodily nourishment when wee come to our meate with an hungry appetite and that food doth vs but little good which wee feed vpon with lothing satiety so also is it in the nourishment of our soules for if wee receiue our food with a good stomacke we shall the better feed vpon it retaine and disgest it whereas if we come vnto it with a cloyed appetite wee shall soone cast it vp againe and neuer disgest nor conuert it to any spirituall nourishment Lastly there is some preparation also required in respect of our bodies for as we must take heed that they bee not too much pampered with excessiue diet seeing this fulnesse and fatnesse of body causeth emptinesse and leanenesse in the soule dulleth the minde drowneth the spirits and oppresseth the heart so must we on the other side beware that the body and minde bee not wearied and the spirits spent with former studies and labours so as they are wholly disabled that they cannot as fit instruments performe any good seruice to the soule in this spirituall exercise as being rather disposed to rest and sleepe then to take any profitable paines in this laborious imployment §. Sect. 3 Of the subiect matter of our Meditations And thus hauing prepared our persons the next thing to bee done is to prouide fit matter whereupon wee may meditate without which our Meditations are alwayes vnprofitable and oftentimes hurtfull and pernicious In which respect the greatest part of men doe pittifully faile for though all are willing to meditate the mind delighting in its owne motion and in discoursing vpon those subiects which it most esteemeth and vpon which the heart is wholly fixed yet few make choice of such matter as may be fit for their soules nourishment but some meditate mischiefe in their hearts thinking vpon the readiest meanes how they may atchieue it with least danger some how they may satisfie their carnall desires with worldly riches pleasures and preferments and raise themselues by other mens ruines some meditate vpon naturall things with naturall mindes neuer drawing them to spirituall vse some on domesticall matters how they may best contriue their businesse or on ciuill affaires and high points of state yea many men spend a great part of their Meditations about matters meerely concerning other men and nothing at all appertaining vnto them Vpon which and a thousand such like subiects we may spend our spirits weare out our bodies and weary our minds and yet bee neuer the holier in this life nor happier in the life to come But the matter of these Christian Meditations whereof we intreate ought to be wholly spirituall and diuine either in respect of the things themselues or at least the vse which we are to make of them And thus the whole Scriptures and euery part and parcell of them may be the subiect matter of our Meditations when wee seriously consider of the right and naturall sense and meaning of them and draw them vnto vse either for instruction admonition reproofe consolation or the reformation and amendment of our sinfull liues In which kind of Meditations whoso exercise themselues they are by the Psalmist pronounced blessed But besides the text of holy Scriptures Psal 1. 1 2. any point of the doctrine of diuinity contained in them may
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
it in our memories which are not the mayne things intended in it but as helpes and meanes conduce vnto them For the principall ends at which wee are to ayme is that wee may heereby more and more incline our wills and worke our hearts and affections to the chusing imbracing and louing of that good and the refusing shunning and abhorring of that euill which they come to know more cleerely by this discourse of the vnderstanding and that we may make good vse of all we know in the whole course of our liues Notwithstanding because our wills and affections are but blind faculties which of themselues cannot tell rightly what to chuse or refuse affect or dislike therefore the vnderstanding faculty which is the eye of the soule and the chiefe Captaine and Leader of all her forces must alwayes accompany them for their direction in this exercise of Meditation So one saith that there is a two-fold accesse or progresse of contemplation Bern. in Cantic Serm. 46. the one in the vnderstanding the other in the affection the one yeelding light the other heate the one in acquisition of matter the other in deuotion Of which two the vnderstanding is to haue the precedencie in this exercise that the will heart and affections may worke by it light being led and guided mooued and excited by it to chuse or refuse loue or loath that which it propoundeth vnto them either good or euill But yet the chief part of our time strength is not to be spent in the discourse of the vnderstanding theory and speculation but hauing attained hereby to some knowledge of the point in hand we are chiefly to labour that wee may work it vpon our hearts affections for the increasing of their holines the inflaming of our loue stirring vp of our deuotion and the strengthening and inabling of vs to make vse of that we know in the practice of it in our liues In which regard we are to stint shorten the discourse of our vnderstanding that our wills hearts and affections may haue more liberty conueniencie to attaine vnto their maine ends To which purpose we must consider that in this exercise wee principally seeke after goodnesse which is the obiect of the will rather then truth which is the obiect of the vnderstanding and to be made more holy rather then more learned vnto which we cannot attaine by the bare discourse of the vnderstanding seeing simple knowledge of good and euill doth not make a man better or worse but the willing and affecting good things and the nilling and hating of the contrary Secondly if wee doe not limit and abridge the discourse of our reason it will carry vs too farre in our curious disquisition after knowledge wherein we naturally delight as the lamentable experience of our first parents hath too plainely taught vs and the more of that time destinated to this exercise is spent and taken vp by intellectuall discourse the lesse remaineth for our chiefest businesse which is to be effected by our will and affections Thirdly seeing both our Spirits and also all the powers of our soules are but finite and feeble therefore the more we spend them in theory and speculation the lesse ability they will haue in the exercise of our loue and deuotion euen as the water which issueth from a fountaine must needs run with lesse force when as it is diuided into diuers streames Finally ieiune and barren contemplation doth little or nothing nourish the soule seeing it is not the food it selfe whereby it is cheered but onely a meanes whereby it is prepared and as the preparation it selfe of our food doth not nourish the body but the feeding vpon disgestion and application of it vnto euery seuerall part so neither doth the discourse of the vnderstanding and inuention of matter nourish the soule in any sauing graces seeing it is not the proper nourishment it selfe but onely the meanes to prepare it which being receiued by the will and disgested and applyed by the heart and affections doth turne to our spirituall nourishment inflaming vs inwardly with the loue of God zeale and deuotion and working in vs the true feare of God affiance hope patience humility hatred of sinne contempt of the world and all other vertues and sauing graces And therefore contenting our selues with the simple and plaine vnderstanding of the matter whereon we meditate and not spending our time in any nice curious disquisition let vs imploy the most part of our time and paines in working thereby our wills hearts and affections to more purity and holinesse which is the mayne end of this exercise vnto which if we attaine not all our labour is spent in vaine and will bring vnto vs no spirituall profit For as those Artificers and Inginers who spend the most of their time in new inuentions and curious deuices and when they haue found them out there leaue them and betake themselues to a new search no further vsing the old for the raysing thereby some profit of their inuention are ranked in the number of noted beggers and being richest in skill are aboue all others poorest in estate whereas others who draw all they know into vse and exercise their skil though but plaine and small in their painfull and diligent labours that thereby they may daily adde something to their state doe proue rich men and of farre more worth and credit then those exquisite and curious Artisans so is it in this case those who are most intent vnto curious speculations and exceed all others in scholasticall knowledge and ieiune contemplations prouing for the most part meere beggers in the sanctity of the heart and affections and in the power and practice of deuotion and godlinesse §. Sect. 2 That we must finde out a fit theame and then discourse vpon it according to the rules of reason Now the right course of proceeding in our meditations in respect of our vnderstandings is first that being assisted with iudgement they doe by some disquisition and discourse finde and picke out of the generall stocke some fit and profitable theame wherupon we may spend our paines and time allotted to this present exercise And when they haue pitched vpon it they are in the next place to distinguish and cleere it from all other things that are of like name but of a different nature or hold some similitude and agreement in the generall matter but are diuers and distinct in their speciall formes The which distinction in our knowledge or betweene things knowne is the mother of cleere vnderstanding and sound iudgement and inableth vs with much perspicuity to proceed in our discourse And when we haue gone thus farre wee must then imploy our vnderstanding to finde out some fit definition or description of the theame or matter whereon we meditate about which wee need not to be curious striuing to reach vnto the strict rules of art but onely to make our conceit in some sort capable of it and to
which we did prepare them whereof if wee faile all our former labour will be vaine and fruitlesse For as it doth not auaile a man for the preseruation and comfort of his life that his granaries and store-houses are full of all good prouision no not to haue his table throughly furnished with all variety of meats if he doe not feed vpon them nor to haue his chests and wardrobe full of apparell if he doe not put them on nor miser-like to hoord vp treasures in abundance and neuer conuert them to vse nor imploy them for the reliefe of his necessity and comfort of his life so it will not profit vs at all for the nourishing strengthening and refreshing of our soules to make prouision in all kinds and to lay it vp in the store-house of our minds and memories if it be not applyed to our hearts and affections which are the most essentiall and vitall parts of a true Christian that they may nourish and comfort them and make them actiue and able to performe with cheerfulnesse all holy duties of a Christian life To which purpose there is further required after we haue by the discourse of our vnderstandings cleered and inlarged the matter whereon wee meditate with much variety that we now labour to bring all which wee haue thought vpon by speciall application to our owne particular vse and to worke and inforce it vpon our hearts and consciences that they may haue a liuely taste and thorow sense and feeling of it stirring vp our affections according to the nature and quality of the matter either to holy loue or hatred to admiration or contempt ioy or sorrow hope or feare desire or abhorring confidence or shame and so in the rest Thus if the subiect matter of our meditation be good both in it owne nature and vnto vs we are by considering the Authour and end of it the beauty and excellency the profit and benefit the necessity of hauing it and the misery of wanting it to worke it into our hearts by inflaming them with the loue and desire of it by stirring them vp with admiration in their pursuit and ioy in their fruition by affecting them with hope of obtaining them either in respect of matter or degree and with care and feare of losing or lessening them But if it be euill and wicked wee are by considering the causes and fountaine from which it springeth the pernicious ends whereto it tendeth the mischieuous effects which it produceth the deformity and basenesse the losse and misery vnprofitablenesse and maliciousnesse of it to worke our hearts to a further detestation and lothing to a contempt auersation and abhorring of it if by the tentations of our spirituall enemies it be pressed vpon vs or to shame and sorrow if they bee tainted with it and haue giuen it admission Neither must we content our selues with weake motions in this kind but wee must labour to worke in our hearts feruent affections and such as discouer much zeale and deuotion not thinking it enough to taste of these spirituall meats which the discourse of our vnderstandings hath set before vs and so to leaue them as it were standing vpon the table without receiuing by them any further benefit but we must hunger and thirst after them with longing and earnest desires we must labour to haue a thorow sense and feeling of their comfortable sweetnesse yea wee must swallow them downe and digest them not so much in our stomackes as in the ventricles of our hearts to increase the vitall spirits of our soules which may inable vs to liue the life of grace and make vs fit and vigorous for spirituall motion And the more we finde our selues affected with these spirituall delicacies and the more sweetnesse and benefit we rellish in them the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit setting vp as it were all our sailes when wee haue got a prosperous gale and when we are come to a good veyne in this golden mine we must not bee satisfied when wee haue made an entrance but dig into it further with more diligence incouraging and comforting our selues in this delightfull labour with these first good beginnings §. Sect. 4 That we must not be discouraged though we cannot at the first feele the fruit of our meditations But what if we cannot after some good indeuour feele the sweetnesse of this exercise yet we must not be discouraged and giue it ouer but vse all good meanes to recouer our taste and spirituall appetite seeing the cause of the defect is in their indisposition and not because this spirituall food wanteth sweetnesse And seeing it is not a matter intellectuall and subiect to the discourse of the mind but rather of sense and practice caused by a secret fitting and application of it to the obiect which is principally done by the Spirit of God working in our hearts and instrumentally by a liuely faith therefore we are not to labour so much to stirre vp our affections that we may rellish this sweetnesse by discourse of reason which worketh little vpon the sense and appetite and much lesse by vehement agitation of the body and outward parts to draw on passion like Actours vpon a Stage as some haue foolishly prescribed but applying the poynts whereon we haue discoursed by faith let vs labour to gaine the rellish and taste of sweetnesse in them rather by prayer then by arguments Neither let this discourage vs and interrupt our exercise but let vs submitting our selues to the good will and pleasure of God wait his leisure with meeknesse and patience expecting when he will be pleased to descend into our hearts by his holy Spirit to mooue and excite our affections as somtime the Angell into the Poole that hee might trouble the waters According to that in the Lamentations It is good that a man Lam. 3. 26. should both hope and quietly waite for the saluation of the Lord. Which if wee doe we shall assuredly finde the fruit of our labour For as the Prophet speaketh of vision so may I of this spirituall visitation It stayeth but for Habak 2. 3. the appoynted time but at the end it shall speake comfort to our hearts and not lye Though it seeme to tarry wait for it because it will surely come it will not tarry Yea if we be not discouraged with this delay but continue our exercise in obedience to God labouring to performe it as we are able when we cannot doe it in such perfection as we would the Lord when hee commeth to visit our hearts will bring in his hand double wages rewarding both our obedience and duty and also our faith and patience by filling our hearts with spirituall comforts quickening their appetite and replenishing them with holy affections So that though like greene wood they are not presently inflamed but need much blowing before they can be thorowly kindled yet if wee continue they will through Gods
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth
such manifold and plentifull meanes to presse it vpon thee for thine owne inestimable benefit For hee sendeth daily his Ambassadours vnto thee to call and inuite thee to repentance by preaching vnto thee the glad tidings of reconciliation Hee by them instructeth thee in the right way wherein thou must returne admonisheth thee of thy errours reprooueth thy transgressions and wilfull wandrings comforteth and incourageth thee against all difficulties and oppositions perswadeth thee by his gracious promises terrifieth thee in thy course of sinning with his seuere threatnings allureth thee by his manifold blessings discourageth thee in the way of sinne by his chastizements and gentle corrections all which outward meanes he presseth vpon thee that they may become effectuall by the inward motions of his Spirit drawing thee from thy sins and driuing thee to God O thrice vngratefull soule if thou sufferest so great grace to be spent in vaine O more then miserable if thou like the barren earth drinkest so many gracious showres of heauenly blessings and bringest forth no other fruits vnto him Heb. 6. 6 7 8. by whom thou art dressed but thornes and briers seeing then thou shouldest be reiected of God and neere vnto his fearefull curse But I am perswaded Vers 9. better things of thee my soule and things that accompany saluation though I haue thus spoken For though this and all other thy graces are but weake and imperfect yet are they in sincerity truth Acknowledge with thankfulnesse Gods graces in thee and thine owne wants Behold with sorrow thy imperfections labour without discouragement after more perfection He that could begin this worke of grace when it was wanting can increase Phil. 1. 6. it now it is begun Hee that could raise thee who wast dead in thy sinnes can quicken thee more and more seeing it is a farre greater worke Eph. 2. 1. to giue life to the dead then health to the liuing §. Sect. 3 Motiues to perswade vs to the renewing and perfecting of our repentance and first our humiliation and vnfained sorrow for sinne Rest not then thy selfe O my soule in some first beginnings of this worke but goe vnto him that is both able and willing to finish it Content not thy selfe in some small degrees seeing that is no true grace which standeth at a stay and tendeth not towards perfection Thou hast already repented but let not that suffice thee He seemeth to repent of his repentance that doth not renue it againe and againe Doe not cease to sorrow till thou ceasest to sinne Neuer leaue striking at this many-headed monster whilest any one remaineth If thou willingly suffer any one to liue they will multiply and such mortall enemies they are vnto thee that their life will be thy death God begun this worke and inioyned thee to continue it giue it not ouer till hee call thee from it to pay thee thy wages Mourne for thy sinnes till hee come and wipe away the teares from thine eyes and with thy sinnes take away thy sorrowes and thinke not that it is time to cease amending till thou commest to perfection and art made compleate both in holinesse and in happinesse Practise repentance O my soule not by patches and pieces but in both the parts ioyntly together Repent and amend Sorrow for thy sinnes and withall forsake them For he that lamenteth his sinnes and indeuoureth not to leaue them doth it not out of hatred but of loue which maketh him to grieue because feare of Gods Iudgements make him thinke of their parting But first humble thy selfe my soule in the sight and sense of thy sinnes that God may exalt thee in his due time Humble thy selfe thorowly with vnfained sorrow and bitter griefe for the deeper thou layest the foundation of thy repentance the more substantiall shalt thou finde thy building Thy sinnes are many and grieuous and great sinnes would haue great sorrow Thy God whom thou hast offended and dishonoured is not onely glorious and full of Maiesty but infinitely gracious and of abundant mercy Yea thou my soule hast not onely seene and tasted how good thy God is but hast drunke deepe draughts out of the fountaine of his bounty Hee hath giuen thee thy being and preserued thee in it he hath multiplied his blessings vpon thee temporall and spirituall and is the Author and giuer of all the good which thou inioyest or expectest And which is first of all and aboue all he hath loued thee vnworthy sinfull rebellious soule before thou couldest loue him yea so loued thee that he hath giuen his onely begotten and best beloued Sonne that by his death thou mightest liue Admire this infinite loue O my soule and loue thy God againe as much as thou canst and be sorry thou canst loue him no better Loue him who is most worthy in himselfe and best deserueth it of thee which if thou truely doest thou canst not but lament thy sinnes with bitter griefe whereby thou hast displeased him who so loueth thee and whom thou so louest Looke also vpon thy Sauiour whom by thy sinnes thou hast pearced and lament thy sinnes which haue beene the causes of his sufferings as a man mourneth for his sonne and be sorry for them as one is sorry for his first borne It is not so much Iudas that betrayed him nor the Scribes and Pharises that accused him nor Pilate that condemned him nor the Souldiers that crucified him nor the deuill himselfe that set them all on worke as thy sinnes deliuering him into their hands that haue beene the chiefe causes of his death These these my soule were the whips that scourged his innocent body the nailes that fastened him to the Crosse the speare which pearced his blessed side and heart Mourne then and lament thy sinnes O my soule whereby thou hast caused him to be condemned that came to iustifie thee to be killed that came to saue thee to be put to a cursed death who being the Lord of life was content to die that hee might Eph. 2. 3. giue vnto thee life and happinesse that wast dead in thy sins and liable to Gods wrath as well as others Thinke not much my soule to shead teares for thy sins seeing thy Sauiour was content to shead his blood for them nor that it is too much trouble to bee a little grieued in the sight and sense of their burthen and thy heauenly Fathers displeasure seeing Christs innocent soule was troubled for them and heauy vnto the death yea was so Mat. 26. 38. oppressed with their waight and his Fathers wrath that it forced out from his body a bloody sweat and from his distressed and afflicted soule that lamentable complaint My God my God why hast thou forsaken me Consider also O my soule how often thou hast vexed and grieued the good Spirit of God dwelling in thee and made him weary of his lodging by polluting it with thy sinnes How often thou hast tyred this peaceable Ghest by contending with him
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 froÌ 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
perfect obedience Hee is infinite and therefore the actions of all things finite must tend vnto him and bee determined in him as their supreme end And being infinite hee is but one onely God and therefore requireth our whole seruice there being none other to be worshipped and serued but he alone He is an holy Spirit and therefore must be serued not onely outwardly with our bodies but also with our soules in spirit and truth He is in his nature most pure Joh. 4. 24. and simple without mixture or composition and therfore we must yeeld vnto him simple and pure obedience without any by-respect or the mixture of humane inuentions with his most pure and perfect will Hee is eternall and is therefore to be serued and glorified in all ages and from the beginning to the end of times seeing he is to day yesterday and Heb. 13. 8. the same for euer and alwaies liueth to reward those that serue him and to take vengeance of them who rebell against him He is immutable and vnchangeable in himselfe and in his loue goodnesse bounty mercie and iustice toward vs and therefore ought to be serued of vs dayly and constantly without any leuity or wauering seeing there is no change in him towards vs. He is immense and omniscient so that wheresoeuer we are we are in his presence whatsoeuer we doe we are in his sight and therefore we are alwaies and in all places to carry our selues in all dutifull obedience as being euer in the view of our Lord and Master who standeth by and taketh notice of all our actions He is all-sufficient to reward our seruice and to preserue all those who depend vpon him against all enemies and therefore we must not be discouraged in his seruice by any worldly or spirituall wants seeing he is abundantly able to supply them nor by the aduerse attempts of any that oppose vs seeing he alone though we had no other helpes is sufficient to protect vs and to bring to nought whatsoeuer might or malice seeketh to hinder vs in the waies of godlinesse He is God blessed for euer yea blessednesse it selfe in whose fruition consisteth all happinesse and therefore ought to be serued with all the powers of our bodies and mindes seeing he only is able to make vs blessed He is Almighty and able to doe whatsoeuer pleaseth him the which also should effectually withdraw vs from all 1. Cor. 10. 22. Ier. 7. 19. sinne seeing thereby wee prouoke him to wrath who is powerfull to punish vs and moue vs to serue him in all Christian duties seeing hauing all power in heauen and earth he is able to reward vs in our wel-doing He is true yea truth it selfe and in this regard ought to be serued seeing he will most assuredly make good all his gracious promises which he hath made to all that serue and please him and contrariwise will bring to passe all his fearefull threatnings against those who neglect and disobey his commandements His will is absolutely good and the most perfect rule of righteousnesse and therefore our wills and actions must be conformable vnto it seeing so farre as they digresse and differ they are wicked crooked and erroneous So also the Lord is good yea the chiefe and supreme Goodnesse vnto which all things are to be destinated as their principall and supreme end the which should make vs deuote our selues wholy vnto his seruice seeing thereby both wee and our actions doe attaine vnto their supreme end and chiefe perfection and contrariwise become vaine and to no purpose if we and they be not thus imployed He is holy yea holinesse it selfe and therefore ought to be serued in holinesse and righteousnesse of all that approch neere vnto him and would be esteemed of his family for being himselfe holy he delights in those who are like him in holinesse neither can his pure eyes indure sinnefull pollution as being most contrary to his diuine nature He is gracious bountifull and munificent and therefore is to be serued with all diligence and cheerefulnesse seeing he who is so beneficent and liberall to all his creatures will be vnspeakeably bountifull towards those who glorifie him by their willing obedience He is louing gracious yea Grace and Loue it selfe and therefore being also infinitly louely deserueth worthily all loue and that wee should bring forth the fruits of it by doing all things that are pleasing in his sight He is most mercifull gentle patient and long-suffring and therefore is to be serued with all cheerefulnesse and comfort seeing he is so mercifull that he pardoneth all our sinnes so milde and gentle that he passeth by all our infirmities so patient and long-suffring that when wee are slack and slothfull in our dutie he doth not presently inflict deserued punishment but beareth with vs and expecteth our amendment He is iust yea Iustice it selfe the which also should make vs spend all our time in his seruice seeing without any respect of persons Act. 10. 34. he is the same to all that obey him and will not faile to recompence to the full our labour of loue nor to giue vnto vs that rich inestimable wages wherewith he hath graciously bound himselfe by couenant to reward our seruice nor contrariwise to inflict deserued punishments vpon those who being bound to serue him neglect their dutie And thus also those attributes which are improperly ascribed vnto God as shewing rather his actions then affections and his workes towards vs rather then his nature in himselfe may also yeeld vnto vs powerfull reasons which may moue vs to serue him As his anger and hatred against sinne and sinners which is nothing but his rewarding Iustice recompencing them as they haue deserued may moue vs effectually to flee all sin and wickednesse seeing his wrath is a consuming fire and wee like stubble before it in which regard it is a fearefull thing to fall into the hands of the euerliuing God His ioy whereby he Heb. 10. 31. delighteth himselfe in those that feare and loue him and so also replenisheth them with all ioy and happinesse in the fruition of him and his loue His sorrow and displeasure when wee vnkindly grieue him by our sinnes who hath beene so kinde vnto vs and if we make him sorry who is our ioy who shall glad our hearts in the day of our sorrow and comfort vs in our mourning His repenting in doing vnto vs the good he hath promised when wee doe euill and in bringing vpon vs his Iudgements threatned when wee turne from our sins and reconcile our selues vnto him by our wel-doing Finally his iealousie which is mixt of loue and anger should make vs wholy deuote our selues to his seruice seeing he can abide no corriuals in our loue and dutie but will be loued serued with all our hearts and with all our soules and therefore wee must not deuide our selues betweene God Matth. 22. 37. and the deuill the world and our
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from theÌ as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
not be condemned in the life to come yet it is not as they are innocents for theÌ they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. â 16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
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
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 âdinances they are neuer the better but remaine as ignorant and full of âfidelity as impenitent and vnprofitable as they were at the first yea in âuth much the worse seeing for want of faith and preparation the prâching 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 saâur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the âale of saluation through their vnworthy receiuing of it sealeth vnto âem iudgement and condemnation yea euen their prayers themselues aâ turned into sinne whilest they know not how to pray as they ought âth faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâr 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 Sâirit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâth grace to vse them aright after that manner as hath before been sheâed mixing faith with them whereby they become profitable Heb. 4. 2. and that âot 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 orâances without doubting assuring themselues that hee will according âo his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâable vse of the outward meanes with the inward operation of his holy âpirit and make them effectuall for the inriching of their soules with all âpirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâto themselues in respect of the priuate meanes before spoken of as watâhfulnesse meditation examination of themselues priuate prayer and tâe 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 âbeay yet at length they come safely to their iourneys end And though âhey haue many faults and failings in their liues yet they are alwayes bleâd in their death according to that of the Psalmist Marke the perfect ân 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 prolongâd yet surely I know it shall be well with them that feare God which feare befoââ 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 âey 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 Gâd his Nature and Attributes the Intercession of Christ and the vertuâ of his holy Spirit assisting and strengthening them For It is God whicââstablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand âst against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power âhereby 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 speâketh 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 âll which hee had Ioh. 6. 39. giuen him he should not lose one but
perfection yet they suppose that there is no necessity of seruing God so strictly and sincerely but that all is spoken for forme and fashion sake otherwise they who are so earnest in perswading vs would leade vs the way by their good example For the remouing of which impediment we are to know that howsoeuer Ministers excell others in the common gifts of the Spirit as knowledge learning and such like yet the sauing graces of God are free not tyed to any calling or profession more then others And therefore seeing in this regard the learned hath no priuiledge aboue the vnlearned the Doctor aboue the Artificer or the Pharisee before the Fisherman it is no great maruaile if the greatest Rabbins in the world bee as small proficients in Matth. 11. 25. 1. Cor. 1. 26. Matth. 23. 2 3. grace and in the practice of holy Christian duties as those which they scorne for their ignorance and simplicity But yet so long as they sit in Moses chayre wee must not onely heare them but doe as they say though not as they doe seeing their speeches are not grounded vpon the authority of their persons or actions but vpon the Word of God vnto which wee owe simple and absolute obedience whosoeuer bee the Messenger that bringeth it vnto vs. But of this I haue written more largely in the first part of my Warfare vnto which I referre the Reader who desireth in this point more full satisfaction §. Sect. 6 Of the publike impediments which respect the people The common impediments of a godly life which respect the people are also diuers As first when they content themselues with a forme of profession and Religion without any desire to finde in themselues the power efficacy and fruite thereof for the sanctifying of their hearts and reforming of their liues As when they professe Religion because the State establisheth it goe to the Church and heare the Word because the Law requireth it pray in the Congregation and goe to the Communion because it is the custome of the Countrey and other of their neighbours doe it as well as they But this is to rest in a shadow without a substance and in a forme of godlinesse but denying the power thereof Which if wee would auoid our care must 2. Tim. 3. 5. bee to serue God in obedience to his Commandements to worship him in Spirit and truth and to ioyne the inward seruice of the heart and soule with the ourward seruice of the body and finally that in all these duties wee propound vnto our selues right ends namely to profit by them in knowledge faith and the practice of all holy duties of a godly life that we may glorify God in the further assurance of our saluation The second impediment respecting The second impediment the people is the neglect and contempt of the Preaching of Gods Word as a thing vnnecessary for their saluation For howsoeuer they suppose that there is some vse of it for their conuersion vnto God the inlightening of their mindes with some knowledge of the truth and the working of faith in some first degrees yet they hold it a needelesse taske to bee continually tyed to these religious exercises and that it is sufficient to vse them sometimes at their best leysure Which impediment if wee would shun wee must remember that as the Word and the ministery thereof is the immortall seede which begetteth vs to God so it is the spirituall food of our Ephe. 4. 11 12 13. soules whereby they must bee continually nourished that the graces of the Spirit begun may bee increased and confirmed in vs vntill we come to a perfect age in Iesus Christ That it is the sword of the Spirit whereof we haue daily vse in our spiritual warfare which lasteth as long as our liues last for the repelling of our enemies the ouercomming of all their dangerous temptations That it is the only true light which guideth vs in all our waies whereof if through negligence wee depriue our selues we shall walke in darkenesse and sit in the shaddow of death That it is our counsellor in all our doubts and our comforter in all our troubles the meanes to strengthen and vphold vs when we stand and to recouer and rayse vs when we are falne the chiefe helpe we haue to keepe vs in the way of truth and to recall vs when we erre and goe astray our food in time of health and our physicke to cure and restore vs when we are sicke The third impediment to the The third impediment life of grace and godlinesse is when as the people are content to heare the Word but without any cheerefulnesse and delight with cloyed stomacks and lost appetites whereof it is that this delicious Manna is loathsome to their carnall and surfetted taste and yeeldeth no wholesome nourishment because it is eaten against the stomacke Which if we would remoue wee must labour often to quicken our appetite that wee may with Dauid finde and feele the sweetenesse of Gods Psal 19. 10. Word farre exceeding the hony and the hony-combe and earnestly hunger and thirst after it that we may profit by it and haue the graces of Gods Spirit nourished and increased in vs. To which end wee must often meditate vpon the excellency profit and necessity of it as being a Pearle aboue all price and the onely chiefe treasure which will make vs truely rich The fourth impediment is want of diligence reuerence The fourth impediment and attention in the hearing of the Word whereby most of this precious liquor spilleth beside and is vtterly lost and want of care to treasure it vp in our memories or to meditate vpon it afterwards that we may bring it home to our hearts and consciences and practise it in our liues Which if we would remoue we must consider that it is not the deede done which will make Gods ordinances truely profitable but the right manner of doing them that God will neuer blesse vnto vs the meanes of our saluation if wee only bring our lips and eares and outward man vnto them and do not performe these religious duties with our heart and spirit And finally that for our spirituall nourishment it is not sufficient that we haue plenty of food set before vs vnlesse we feede on it with good appetites retaine it in our memories as it were in the stomacke and well digest and apply it to our vse by serious meditation which duties if wee neglect either not feeding vpon the food of our soules or casting it vp againe as soone as it is eaten we can neuer attaine vnto any spiritual strength but must needs grow faint and languish in the life of godlinesse The last impediment which I The fifth impediment will here speake of in the people is too much curiosity both in their hearing and applying of the Word For such itching eares haue many that they loath the sincere milke of the Word and all
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
that wee should take heed to our selues lest at any time our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that day come vpon vs at vnawares For as the one surchargeth the stomake and maketh vs vnfit for any bodily imployment so the other oppresse and intoxicate the mind and heart as it were with a kind of spirituall gluttony and drunkennesse that they become altogether vnprofitable for any religious exercise Now the meanes to remoue this impediment are first to contemne these worldly things as being of small value in comparison of sauing grace and heauenly glory For what we can despise we will not pursue with ouer-much care Secondly let vs learne to liue the life of faith and not resting vpon our owne prouision cast our selues vpon Gods all-sufficient prouidence and neuer-failing promises who will assuredly prouide for vs if we wholly depend vpon him And this meanes and motiue the Scriptures offer vnto vs to preserue vs from couetousnesse and carking care according to that of the Psalmist Commit thy way vnto the Lord trust also in him and Psal 37. 5. he shall bring it to passe And that counsell of the Wise man Commit thy Prou. 16. 3. workes vnto the Lord and thy thoughts shall be established So the Apostle Let your conuersation be without couetousnesse and bee content with such things Heb. 13. 5. as ye haue for he hath said I will not leaue thee nor forsake thee And the Apostle Peter Cast all your care vpon him for he careth for you But most excellently 1. Pet. 5. 7. doth our Sauiour Christ with many strong arguments arme vs against this carking care Take no thought saith he for your life what you Math. 6. 25 26 c. shall eate or what you shall drinke nor yet for your body what ye shall put on First because he that hath giuen vs that which is the greater and better he will not if we depend vpon him deny vnto vs that which is lesse and worse Is not the life more then meate and the body then rayment Secondly because he who is so gracious bountifull and prouident as to prouide for the Fowles of the ayre and the Lillies of the field without their care and paines will much more prouide for his children that rely vpon him and with their reasonable paines and moderate care doe serue his prouidence Thirdly because this carking care is bootlesse and vnprofitable seeing God according as it seemeth best to his infinite wisedome hath allotted vnto euery one a stint and proportion in their estate as well as in their bodily stature vnto which they shall come and not exceed it And therefore as no man can adde one cubit to his stature of body though he take neuer so much care and paines so also it is alike impossible hereby to adde one mite vnto that dimension of our estate which God by his wise and powerfull prouidence hath allotted vnto vs. Fourthly because this immoderate care is more fit for Infidels who rest wholly vpon themselues and their owne meanes then for Christians who acknowledge God most wise and all-sufficient to bee their Father seeing he is omniscient and taketh notice of all our wants and omnipotent and most gracious and bountifull and therefore most able and willing to supply them Fifthly because the best meanes to be assured of all earthly blessings in such a proportion as is most fit for Gods glory and our saluation is aboue and before all things to seeke Gods Kingdome and righteousnesse because we haue his infallible promise that if we so doe other things shall be added vnto vs as it were small aduantages to this maine bargaine The which Salomon found verified in his owne experience who being put to 1. King 3. 9 10 12 13. his choyce and preferring wisedome before riches honour and long life did not onely obtaine it at Gods hands but all these things likewise for which he made no suit Lastly because it is extreme folly to anticipate future cares and troubles before they come no not those of the next day seeing when they come they will bring griefe and vexation enough though we doe not preuent them before they happen and so redouble our sorrowes Neither in truth can we tell whether those things whereof wee take care will befall vs or no and therefore what folly is it to vndergoe certaine trouble and care about vncertainties or if they shall happen we may haue wit to foresee them but no power to preuent them and therefore to vexe our selues before they come is to bee miserable before the time CAP. XI Of impediments arising from our corrupt affections and first from carnall hope and presumption §. Sect. 1 That carnall hopes are great impediments to goodnesse IN respect of our carnall and corrupt affections there are also many and strong impediments which hinder vs in the duties of a godly life For whilest they remaine vnmortified and vnsubdued they lust against the Spirit powerfull drawing vs from the practice and performance of Christian duties and violently carrying vs into sinfull courses In which regard the affections are called the feet of the soule because they carry vs whither they incline and leade vs either into the wayes of godlinesse if they bee sanctified or of sinne and wickednesse if they continue carnall and corrupt The first vnsanctified affection is carnall hope of escaping Gods heauie iudgements and punishments denounced against sinne and of the long continuance of our liues by benefit whereof we may safely inioy the pleasures of sinne and need not to trouble our selues by entring into any strict course of godlinesse seeing after wee haue long inioyed the world we shall haue time enough afterwards to thinke of such a course as may fit and prepare vs for the ioyes of life eternall The which is a notable hindrance to keepe men from leading of a godly life For whereas if men had learned rightly to number their dayes they would apply their hearts Psal 90. 12. vnto wisedome and if they were thorowly perswaded that our liues are so momentany and vncertaine that death may seaze vpon them suddenly to day before to morrow it were not possible that they should so slightly put off a matter of such great importance as the euerlasting saluation of their soules vnto after and vncertaine times but rather would instantly 2. Pet. 1. 10. begin to make their Calling and Election sure and to worke out their saluation 1. Cor. 10. 12. with feare and trembling by furnishing their soules with all sauing graces and expressing them in the duties of a godly life Now when as they promise vnto themselues long life and many dayes they put off all these things as being yet vnseasonable and vnnecessary and with the rich foole in the Gospell say vnto their soules Soule thou hast much goods laid Luk. 12. 19 20. vp for many yeeres take thine ease eate drinke 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 froÌ
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
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 takeÌ 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
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due froÌ our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
bodies afresh euen in the Fountaine of Christs precious Blood and in the teares of vnfained sorrow mourning with bitter griefe because wee haue pierced him with our sinnes and caused the Lord of life to bee put vnto a shamefull death Inflame our hearts with most feruent loue towards thee and our neighbours yea euen our enemies for thy sake and lincke our hearts together in an holy Communion as it becommeth the true members of Iesus Christ Let vs also approoue our loue to bee sound and sincere by the fruits of it and especially by forgiuing and forgetting all our wrongs and iniuries as heartily as wee desire to bee forgiuen of thee and by performing all workes of mercy and Christian charity towards all those who neede our helpe not onely by comforting and refreshing their bodies but also by performing all Christian duties for the eternall saluation of their soules And being thus prepared let vs when we come to thy Table performe that dutie of thy seruice in some good and acceptable manner with all reuerence faith and inward feruencie and deuotion Let vs with the outward signes receiue the things signified Iesus Christ and all his benefits that being more and more vnited vnto him we may receiue from him the Spirituall life of Grace and those holy vertues of his diuine nature that we may grow vp in him vnto a perfect man Let vs bring with vs the hand and mouth of faith and let it be more and more strengthened in the assurance of all thy gracious promises by these seales of thy couenant communicated vnto vs. Make vs partakers of Christs merits by imputation of his nature and essence by coniunction and of his power and efficacy by thy holy Spirit and let vs shew his death till he come gratefully remembring this great worke of our Redemption by his bloud that we may be thankfull and prayse thee the blessed Trinity in vnity all the dayes of our liues Finally as we doe by these meanes professe our selues thy seruants in taking vpon vs thy liuery and cognizance so giue vs grace that we may constantly striue and indeuour to walke worthy this high calling and to glorifie thee in the duties of holinesse and righteousnesse whilest we haue any breath or beeing Heare vs and helpe vs O God of our saluation and answer vs graciusly in these our suits and petitions for Iesus Christ his sake to whom with thee and thine holy Spirit be rendred of vs and thy whole Church all glory and prayse power and dominion both now and euermore Amen A thankesgiuing after the receiuing of the Sacrament of the Lords Supper O Lord our God most glorious and most gracious infinite in bountie and goodnesse vnto all thy children and seruants in Iesus Christ we doe here offer vnto thee the sacrifice of prayse and thankesgiuing and doe laud and magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs especially because thou hast loued vs with an euerlasting loue yea so loued vs that thou hast of thy meere grace and free good will euen when we were strangers and enemies giuen vnto vs thy Best-beloued and onely Sonne to worke the great worke of our Redemption and by his death and precious blood-shed to deliuer vs out of the hands of all our spirituall enemies and to free vs from euerlasting death and condemnation that we might be heires through him of eternall glory and happinesse in thy Kingdome We prayse thee also for the free couenant of grace and saluation which thou hast made with vs in him whereby thou hast assured vs of the remission of our sinnes our reconciliation with thee and of endlesse happinesse in the life to come and for confirming this couenant vnto vs by annexing thereunto the seales thy Sacraments that thereby our weake faith might be strengthened and increased and wee more and more freed from doubting and incredulity We thanke thee holy Father for renewing this thy couenant with vs this day and for confirming our vnion with Iesus Christ our head and one with another by giuing vnto vs his precious body and blood as the Spirituall food of our soules whereby they are nourished vnto euerlasting life O Lord our God it is thy great mercie that thou nourishest our mortall bodies with food that perisheth but how wonderfull is this thy bounty and goodnesse in that thou feedest our soules with this bread of Life that came downe from heauen and with this food that endureth to life eternall If thou shouldest permit vs but to gather vp the crummes that fall from thy Table we must needes acknowledge that it were a fauour farre aboue our deserts O then how should wee admire and magnifie thy mercie and bountie in vouchsafing such vile and vnworthy wretches this high and holy priuiledge to be feasted at thine owne Table not with ordinary cheare but with such spirituall and diuine delicacies euen the precious body and blood of thine onely deare Sonne whereby he becommeth one with vs and we with him euen as thou holy Father and he are one in that holy and happie vnion O that our narrow hearts were inlarged that we might in some measure apprehend this thine infinite and incomprehensible goodnesse O that being cold in themselues they were warmed and inflamed with the fire and flame of this diuine loue that with the liuely sense and feeling of it wee might be mooued to returne loue for loue and expresse it by our feruent zeale and indeuour in all things to please and glorifie thee throughout the whole course of our liues and conuersations Which because it is not in our owne power O thou the rich fountaine of all grace and goodnesse inspire and inflame our cold and frozen hearts with the beames of thy loue shed abroad in them by thine holy Spirit that we may loue thee with vnfained loue and contemning all things in comparison of thee may long and labour after nothing so much as to enioy thee in this life by grace and the presence of thy blessed Spirit and by full and perfect vision and fruition in the life to come To this end gracious God blesse vnto vs thine holy Ordinances and meanes of our saluation and by the inward assistance of thy good Spirit make them powerfull and effectuall to the attayning of those ends for which thou hast giuen and wee receiued them Let vs finde hereby our vnion with Christ strengthened and confirmed by feeling the Spirituall life and sap of grace deriued vnto vs and increased in vs from this roote of righteousnesse not onely for our further assurance of our iustification but also for the perfecting of our sanctification and the strengthening of vs vnto all Christian duties of a godly life Let vs by this Spirituall food of our soules finde our selues nourished and inriched with all sauing graces especially let vs feele our weake faith confirmed and increased that wee may without wauering be perswaded of all thy gracious promises made
in the greene pastures and be led by him by those still waters of peace and securitie yea though he lead vs into places of feare and danger euen through the valley of the shadow of death yet may we be secure and feare no euill seeing hee is with vs and with his rod and staffe doth comfort vs. Yea wee must labour after a neerer vnion with Christ and to be espoused vnto him and then wee being his Spouse and hee being our Bridegroome wee may rest securely vnder his powerfull protection seeing by the institution and law of marriage he is bound both to defend and prouide for vs and because hee that toucheth vs toucheth him hee that offereth any iniurie vnto vs doth offer it as it were to his owne person then may we with the Spouse in the Canticles sit downe securely vnder his shadow Cant. 2. 3 6. with great delight and sleepe in safetie when his left hand is vnder our head and his right hand doth embrace vs. Or if we would be neerer vnto him for our greater safetie and securitie let vs labour to become members of his blessed body vnited vnto him by his holy Spirit and a liuely faith seeing then there will be no place for feare because hee that toucheth vs toucheth the apple of his eye hee that doth Zach. 2. 8. vs any hurt hurteth and offereth violence against his owne bodie and he that seeketh to plucke vs from him shall goe about an impossible worke euen to plucke a member from the bodie of Christ which he tenderly loueth seeing he hath all power in heauen and earth committed vnto him so as no creature is able to preuaile against him §. 3 The third meanes is that we labour to be in the Couenant of Grace Thirdly if wee would obtayne this spirituall securitie wee must labour to be within the compasse of the couenant of Grace which God hath made with vs in Iesus Christ For such onely as are in the Couenant haue right vnto the Promises of Gods grace and prouidence watching ouer them for the endowing them with all good and of his power and protection to shield and defend them from all euill Such onely haue God for their Lord and King and are the peculiar People and Subiects of his Kingdome ouer whom hee hath taken charge and receiued them vnder the safegard of his protection As for others they are strangers vnto him whom he respecteth not yea they are no better then Rebels and Out-lawes who haue no benefit by his protection and therefore can haue in them no true securitie but may well feare with Cain that being exiled out of Gods presence they shall be like Fugitiues and Vagabonds vpon the earth and that it shall come to Gen. 4. 14. passe that euery one that findeth them shall be ready to slay them Whereas if we haue the Seale of the Couenant stamped vpon vs we are thereby secured from all euill for when the destroying Angell is purposely sent from God to spoile and make hauocke of all yet his commission is restrayned so as hee may not hurt those which are in the Couenant but those onely who haue not the Seale of God in their foreheads Now the meanes to be in this Couenant with God is to performe the Apoc. 7. 3. 9. 4. condition of Faith bringing forth the fruits thereof in heartie repentance and amendment of life which wee must therefore aboue all things labour after that we may haue interest in the former priuileges And because through our frailtie and infirmitie we are apt to wound and weaken our Faith by our sinnes and this shield is oftentimes shrewdly battered with beating backe the fierie darts and bullets of Satans tentations And our repentance also is ready to grow faint and languish both in respect of our griefe for sinne past and resolution to leaue and forsake it for the time to come and so by weakning the Couenant not in it selfe but in our apprehension wee are ready to lose our inward peace and to haue our securitie disturbed with feares therefore as we often sinne so doth it become vs often to renew our Couenant with God by renuing the condition of Faith and Repentance that so also with them wee may renew our securitie according to that in Iob If iniquity be in thine hand put it farre away and let not Iob 11. 14 15 18 19. wickednesse dwell in thy Tabernacles For then thou shalt lift vp thy face without spot yea thou shalt be steadfast and shalt not feare And thou shalt be secure because there is hope yea thou shalt digge about thee and thou shalt take thy rest in safetie Also thou shalt lye downe and none shall make thee afraid yea many shall make suite vnto thee §. 4 The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing graces Fourthly if we would haue spirituall securitie we must indeauour by all meanes to haue those causes of it in our selues of which I haue spoken As first the Spirit of adoption whereby being assured that we are Gods children through Christ we may securely rest vpon the prouidence and promises of our heauenly Father for the prouiding of all things necessarie for the supplying of all our wants preseruation from all dangers and protection from all enemies For if earthly Parents according to their power performe all these things to their children so as they are secure and without feare when they are in the sight and presence of their able friends how much more will our heauenly Father who infinitely exceeds them in power and loue For if he be so infinitely gracious that he preserueth those which are strangers vnto him how much more those who are of his owne Family if hee doth good vnto all how much more those who are of the Matth. 5. 45. Gal. 6. 10. house-hold of Faith if he prouideth for the yong Lions and Rauens that call vpon them and richly clotheth the Lillies and Flowres of Matth. 6. 26. 30. the Field how much more will hee defend and preserue feede and clothe his owne Children whom hee hath loued so deerly that hee Rom. 8. 32. hath not spared to giue his best beloued and onely begotten Sonne to the death for their redemption and saluation So also we must labour after the gifts and graces of the Spirit which haue the promises of Gods protection made vnto them so that if we haue them we may be secure in his helpe and assistance because if he be with vs it mattereth Rom. 8 31. not who oppose against vs if we are destitute of them then being hopelesse and helplesse there is no place for peace and securitie Againe these sauing graces are the only meanes whereby we may make our Calling and Election sure which if we doe no worldly thing can 2. Pet. 1. 10. disturbe our peace or dampe our ioy but if for
Iesus Christ his sake to whom with thee and thy holy Spirit one true and euerlasting God we ascribe the glory and praise of all goodnesse and perfection both now and euermore Amen A Prayer for the Family in the Euening O Lord our God most high and holy most dreadfull and glorious in thy might and Maiesty vnto all creatures terrible and like a consuming fire vnto all impenitent sinners but a most gracious and louing Father vnto all those who are reconciled vnto thee in Iesus Christ Thou hast commanded vs to call vpon thee in all our necessities and hast incouraged vs hereunto by thy most gracious and free promise that where two or three are gathered together in the name of thy Sonne there thou wilt be present amongst them by thy holy Spirit to heare their suits and relieue their wants In obedience to which Commandement and in some assurance of thy gracious promise we thy poore and vnworthy seruants doe heere in the mediation of Iesus Christ humbly prostrate our selues before thy Throne of grace and mercy acknowledging our selues guilty of innumerable sinnes and thereby lyable to as many fearefull punishments but yet in the merits of thy Sonne and in the truth of thy promises pleading for pardon and forgiuenesse We confesse vnto thee that wee were conceiued and borne in sinne hauing all the faculties and powers of our soules and bodies so wholly defiled with originall corruption that wee are vtterly disabled for thy seruice and prone vnto all manner of wickednesse and haue in the whole course of our liues multiplied against thee our actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deed Wee are naturally full of ignorance and blindnesse of mind neither knowing thee nor thy truth and after that thou hast caused the light of the Gospell to shine vnto vs for many yeeres our minds are still full of darknesse We content our selues with a small measure of knowledge and continue children in vnderstanding when we should be of ripe age not striuing after more perfection neither according to the measure of our meanes are we rich in knowledge and in the fruits of new obedience We are full of infidelity and doubting and negligent in the vse of the meanes whereby our faith should be confirmed and strengthened and are full also of impenitency security and hardnesse of heart and doe both seldome and slightly bewaile our sinnes past and but weakly and vnconstantly resolue and indeuour to amend our liues for the time to come We are ready to trust in the creature more then in thee the Creator and cannot as we ought rest vpon thy power and promises in the absence of inferiour meanes We are apt to forget thee when thou most remembrest vs and the more that wee abound with thy blessings the lesse mindfull wee are of thee from whom we haue receiued them Wee haue loued the world and earthly things more then thee and heauenly excellencies and haue preferred the pleasures of sinne before thy loue and fauour being ready to hazard these rather then to forgoe them We are full of selfe-loue and haue been moued hereby to sow vnto the flesh of which we can reape nothing but sin and punishment and haue set our hearts so much vpon carnall vanities that they easily draw them away from thee We doe not patiently and constantly hope and waite for the accomplishment of thy promises though we haue great experience of thy power truth and goodnesse towards vs. We are cold or luke-warme in our zeale and haue not with any feruency aduanced the meanes of thy glory nor remoued the impediments whereby it is hindred Our reioycing is more in the flesh then in the Spirit in worldly things and the pleasures of sinne more then in thee the Fountaine of all true ioy in the fruition of thy present fauours and expectation of heauenly happinesse Wee are vngratefull vnto thee for thy manifold benefits and oftentimes when we praise thee it is with our lips onely and not with inward ioy and cheerfulnesse of our hearts Wee doe not approoue our loue and thankefulnesse vnto thee by our fruits of obedience but haue been negligent in the duties of holinesse and righteousnesse that wee might giue glory to thy holy Name and all wee doe is maimed and imperfect full of wants and weaknesses and stained with many corruptions Wee are ready to murmure and repine in our least afflictions and doe not beare thy fatherly corrections with patience and thankfulnesse being more sensible of the smart then of our sinnes which haue caused it and looking more to the rod then vnto thy hand which thereby chastizest vs for our amendment Wee doe not feare to displease thee by our sinnes nor auoyd thine anger as the greatest euill or if we doe feare thee at all it is not so much for thy mercies as to auoyd thy Iudgements We haue not adorned our selues with humility and meeknesse in the sight and sense of our owne vilenesse and vnworthinesse but are full of spirituall pride arrogating vnto our selues those gifts we haue not and ouerweening those we haue or ascribing the praise of them vnto our selues which is onely due to thee We are negligent in the duties of thy seruice and doe not performe them in Spirit and truth but either neglect them vpon euery slight occasion or doe them without due preparation coldly and formally without any feruency of zeale respecting thy glory or our spirituall good We haue often taken thy holy Name in vaine and abused thine holy ordinances and prophaned thy Sabbaths not doing thy will onely on thy holy Day but speaking our owne words walking in our owne waies and seeking our owne carnall delights We haue also neglected the duties of righteousnesse charity and mercy towards our neighbours and of temperance and sobriety towards our selues By all which and many other our sinnes wee haue made our selues subiect to thy wrath and the curse of the Law and haue iustly deserued to be depriued of all testimonies of thy loue and to bee ouerwhelmed with all thy iudgements and punishments both in this life and the life to come O Lord our God affect our hearts with sonne-like sorrow because we haue so much and often displeased thee our gracious Father and let vs be grieued in our soules that wee are so little grieued for our sinnes whereby we haue pierced our Sauiour and grieued thy good Spirit dwelling in vs. And further wee beseech thee in the multitude of thy mercies to remit and forgiue all our sinnes and wash vs cleane from the guilt and punishment of them all that they may neither depriue vs of thy loue and manifold blessings temporall and eternall nor expose vs to thy wrath and fearfull punishments And not onely remit our sins and heale our soules but speake comfortably to our consciences by the secret voyce of thy Spirit as once thy Sonne did to the sicke of the palsie Sonnes be of good