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
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
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
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
i Exod. 15. 11. Leuit. 19. 2. Psal 145. holinesse of God is his essentiall attribute whereby is signified that his nature is wholy and most perfectly iust infinite in all vertue iustice truth mercy and purity free from all vice iniquity and spot of any corruption and therefore a louer of all purity and sanctity in the creatures and a hater of all vice and impurity as being contrary to his most holy nature k Mat. 5. 45. Psal 145. 8 9. The beneficence of God is his essentiall attribute whereby he is knowne to be in himselfe the fountaine of all bounty and infinitely and absolutely good to the creatures towards whom he exerciseth freely his beneficence and goodnesse l 1. Iohn 4. 8 16. Iohn 3. 35 16. Rom. 5. 8 10. The loue of God is his essentiall attribute whereby is signified that he loueth himselfe chiefely as being the chiefe goodnesse and the creatures as they are good freely approuing rewarding and delighting in them and willing and performing all good vnto them The m Exod. 34. 6. Psal 86. 15. Rom. 11. 6. grace of God is his essentiall property whereby he is known to be in himselfe infinite in grace and extendeth his fauour and benignity freely vnto his creatures The n Exod. 34. 6. Iud. 10. 16. Micah 7. 18. mercy of God is his essentiall property whereby hee is knowne to be most pitifull in himselfe and in his owne nature delighteth to helpe them that are in misery The o Exod. 34. 7. Ezrah 18. 23. 33. 11. clemency of God is his essentiall attribute whereby is signified that he is in his nature most gentle and benigne towards his creatures in anger remembring mercy and graciously pardoning vs when we deserue punishment willing rather the conuersion then the death of sinners The p Esa 30. 18. Rom. 2. 4. long-suffering and patience of God is his essentiall property whereby is noted that he is patient in bearing with sinners expecting their repentance that he may haue mercy vpon them The q Psal 48. 11. 145. 17. Rom. 1. 17. Iustice of God is his essentiall attribute whereby hee is knowne to be infinitely iust in himselfe and exerciseth Iustice towards the creatures being also the Authour of all righteousnesse which is in them The r Iohn 3. 36. Rom. 1. 18. anger of God signifieth his iust and free will in punishing sinne and all iniury offered against himselfe or his Church and people The ſ Psal 5. 4. 44. 8. hatred of God signifieth his iust will whereby he disalloweth detesteth and decreeth to punish euill and sinne in his creatures §. Sect. 7 Of the persons in Trinity And so much concerning Gods attributes whereby his nature is made knowne vnto vs that wee may accordingly serue him and so carry our selues as that we may bee acceptable in his sight Now further we must know him in his persons namely that howsoeuer he is but one in nature and essence yet he is distinguished into three persons the Father Sonne and holy Ghost For the better vnderstanding whereof we are to know that a person in the deity is a subsistance in the diuine essence comprehending the whole diuine nature and essence in it but distinguished by an incommunicable property from other persons vnto which it hath relation Matth. 3. 16 17. 28. 19. Ioh 14. 16. 1. Ioh. 5. 7. Or it is the Godhead restrained or distinguished by his personall propertie And therefore euery person containing in it the whole diuine essence it followeth that whatsoeuer agreeth absolutely to or is spoken of the whole diuine nature in respect of its outward actions and workes towards the creatures doth alike agree to euery distinct person and whatsoeuer agreeth to or is spoken of euery of the persons that likewise agreeth to the whole diuine nature And from hence also it followeth that these three diuine persons are in glory and all other attributes coequall and in respect of time coeternal but yet euery one is distinct frō other by their personall propertie So that the diuine nature being considered with the personall property of begetting is the Father and not the Sonne nor holy Spirit being considered with the personall property of being begotten is the Sonne and not the holy Ghost nor Father and with the personall property of proceeding is the holy Spirit and neither the Father nor the Sonne The Father then is the first person in Trinity who hauing his being of himselfe hath communicated his whole essence vnto the Sonne and so hath begotten him by eternall generation The Sonne is the second person in Trinity who is begotten of the Father The holy Spirit is the third person in the Trinity proceeding from the Father and the Sonne who is therefore called the Spirit because he proceedeth and as it were is breathed from them both and the holy Spirit because he doth immediately sanctifie the elect and make them holy and the Father and Sonne doe it mediately by him §. Sect. 8 Of the knowledge of Gods works and first of his decree And thus haue we briefly spoken of the knowledge of God in respect of his nature and persons now with like or more breuity we are to intreate of the knowledge of God in and by his workes and actions The which are either internall as the actions of the diuine persons one towards another or externall which are his operations and workes towards the creatures And these are principally two First the decree of God And secondly the execution of his decree The decree of God is an act of the diuine will whereby he hath from all eternity purposed that all should be done which is hath beene or shall bee done ordaining all things to a good end and the meanes also with all circumstances whereby they attaine vnto it And this is either common to all or speciall to the reasonable creatures as Angels and men Gods decree which respecteth men and Angels is called predestination which is Gods eternall purpose whereby hee hath ordained the reasonable creatures to certaine ends and to the meanes which conduce vnto them Of which there are two parts election and reprobation Election is Gods eternall decree whereby of his free grace he hath purposed in Christ to bring some to euerlasting life and to the vse of the meanes whereby they may attaine vnto it to the praise of the glory of his grace Reprobation is Gods eternall decree whereby he hath purposed in his election to passe by some men and to leaue them in their sinnes that they may iustly be condemned to the praise of the glory of his iustice §. Sect. 9 Of the execution of Gods decree in mans creation fall and misery The execution of Gods decree is an action or worke of God whereby in time he bringeth to passe all that he hath eternally decreed according to the counsell of his will The which is either temporary or eternall Gods temporary decree is generall
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
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
life §. Sect. 3 The second sort of meanes consist in the performance of diuers actions And vnto these meditations we are for the renewing of our faith to adde diuers actions as first we must daily renew our promises vnto God made in baptisme and bewayling our manifold frailties and imperfections whereby we haue often failed heerein we are to resolue and promise that if God will accept of vs and passe by our former infirmities we will with more intire affection renounce sinne Satan and all our spirituall enemies and consecrate our selues wholly to his worship seruice and with greater zeale and deuotion labour in the vse of all good meanes whereby we may attaine to more perfection Secondly wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God in respect of his infinite goodnesse and absolute perfection in himselfe and graciousnesse towards vs shining in his vnspeakeable and innumerable blessings and benefits bestowed vpon vs which loue towards God will strengthen our faith in assurance of his loue towards vs seeing it is but a drop that distilleth from this fountaine and but a sparke that ariseth from this infinite flame Thirdly we must exercise our selues in the daily practice of religious duties as prayer meditation holy conferences and such like which will increase our communion and acquaintance with God and more and more assure vs of his fauour And finally we must resolue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake whereby our faith will get daily new assurance that seeing we are willing and desirous to glorifie God in all things by causing the light of our godly liues to shine before men hee will bee no lesse willing to glorifie vs before his Matth. 5. 16. 1. Sam. 2. 30. Saints and holy Angels in his heauenly Kingdome For these duties of piety and righteousnesse are the fruits which spring from the roote of faith the flames and heate which proceed from this fire the very breath whereby it liueth and the actions and motions wherein it is exercised and therefore if it bringeth not foorth these fruits it is but a barren tree and dead stocke a vselesse fire which being couered giueth no light or heate a dead carcase without breath an idle habite without vertue or vigour and for want of exercise languisheth and decayeth daily in strength whereas contrariwise if the strength thereof were vsed and seasonably imployed in holy and righteous actions it would like the strength of the body bee confirmed and redoubled by this daily exercise §. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith But that we may be the better perswaded vnto this daily exercise of renewing our faith let vs consider more particularly the manifold and inestimable benefits which would thereby accrew vnto vs. For first we shall liue in couenant with God haue assured title and interest vnto all his promises without any intercession or intermission of our comfort and hope seeing God requireth of vs no other condition Secondly wee shall no longer liue the life of the flesh and corrupted nature but the life of faith Hab 2. 4. Mat. 4. 4. which is principally sustained by God and holdeth dependancie not on earthly things but chiefly on his Word and promise which can neuer faile and the life of Christ subiecting our selues in all things to the regiment and gouernment of his holy Spirit so as we may say with the Apostle I liue yet not I but Christ liueth in me and the life which I now liue in the Gal. 2. 20. flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me which life of grace certainely assureth vs of the life of glory Thirdly heereof it will follow that all our thoughts words and workes shall be voluntarily subiected to the good will and pleasure of God and being daily in couenant with God we shall by vertue of his Spirit assisting vs keepe all our faculties and functions senses and actions in couenant with Iob 31. 1. vs that they shall in all things obey him and doe nothing which is displeasing vnto him Fourthly by renewing our faith daily we shall with it renew all the sanctifying and sauing graces which issue from it and depend vpon it and by watring the roote giue vertue and vigour vnto all the branches and fruits which spring from it whereas contrariwise wee shall spend all our labour in vaine if neglecting faith we vse all diligence and indeuour to increase in loue patience hope or any other grace or to bring foorth plentifull fruits of them in a Christian conuersation and the workes of mercy and charity like those who take much paines in watring the boughes and branches of a tree and neuer take care to water the roote More especially if wee daily renew our faith wee shall heereby confirme our affiance and confidence in God in all things and at all times for when we firmely by faith apply vnto our vse the power wisedome goodnesse promises and prouidence of God and with strong imbracements vnite them vnto vs we may easily with all safety and security rest and rely vpon them We shall heereby also strengthen our hope which is nothing but an expectation of the things beleeued and according as our faith is strong or weake in apprehension of the promises so also is our hope which waiteth for their fruition Wee shall increase by it our loue towards God for the more and oftner we apprehend the diuine fire of his loue towards vs the more our cold hearts are thereby inflamed with the heate of it so that we returne vnto him loue for loue And our zeale of Gods glory there being no stronger argument to make vs in all things earnest to glorifie him then to be fully assured that he will glorifie vs. It will worke in vs and daily renew our patience when as we daily renew our assurance that all our afflictions are the chastizements of a louing Father and not the punishments of a seuere Iudge that they are stinted and measured out vnto vs both in respect of their quantity and continuance by a most wise prouidence which will not let them exceed either our strength or necessity that they are inflicted out of meere loue and are signes not of our reiection but adoption and saluation that they shall Rom. 8. 18. 2. Cor. 4. 17. haue a good issue and worke together for the best for the inriching of vs with spirituall grace and the furthering of our eternall glory It will increase our peace of conscience when as our assurance is daily renewed of our peace with God the remission of all our sinnes and victory ouer all the enemies of our saluation of our safety vnder his protection and that nothing shall be able to separate his loue from vs. It will daily replenish our
to come earnest-pennies of euerlasting ioy and happinesse Nor doth this holy Spirit giue vs these graces in the first and least degrees onely but doth dayly nourish and increase them in vs from one degree to another till from infancy to child-hood and from thence to youth wee Psal 92. 14 15. doe at last grow vp vnto a perfect age in Christ bringing forth most Eph. 4. 13. fruit in our latter end For being assisted and comforted by the Spirit wee ouercome all difficulties and those duties which at the first seemed hard and almost impossible become familiar and pleasant that yoke of Christ which at first galled vs doth not hurt Matth. 11. 29. vs at all when we are anoynted with this oyle and his burthen which seemed intolerable hauing this Companion to helpe and assist vs becommeth light and easie yea sweet and delightfull And so on the other side when wee submit our selues to be guided and gouerned by the Spirit in the duties of a godly life and doe not grieue it by quenching the good motions which it suggesteth vnto vs we cause the good Spirit of God to take pleasure in his habitation and to delight in vs to doe vs good multiplying and increasing his graces in vs of which we haue brought forth such good fruits and redoubling our talents when as we haue rightly vsed them to our Masters aduantage according to that of our Sauiour To him that hath shall be giuen and he Matth. 25. 29. Luk. 8. 18. shall haue aboundance and from him that hath not shall be taken euen that which he seemeth to haue CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit §. Sect. 1 That God sealeth vnto the godly the assurance of their adoption THe fifth priuiledge peculiar to the godly is the fruits and effects of the Spirit the first and chiefe whereof is this that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adoption whereby of the children of wrath and firebands of hell they become the children of God and coheires with Iesus Christ of their heauenly Inheritance For as many Rom. 8. 14 15 16. as are led by the Spirit they are the sonnes of God For ye haue not saith the Apostle receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe beareth witnesse with our spirit that wee are the children of God And if children then heires heires of God and ioynt-heires with Christ And againe Because yee are sonnes God hath sent forth the Spirit of his Sonne into Gal. 4. 6. your hearts crying Abba Father So the Euangelist Iohn saith that as many as receiued Christ to them he gaue this priuiledge to become the sonnes of God Ioh. 1. 12. euen to them that beleeue on his name So that whosoeuer lay hold vpon Christ by a true and liuely faith and bring forth the fruits thereof in holinesse and newnesse of life thereby approuing themselues to be such as are led by the Spirit they haue this high and honourable priuiledge that they are the sonnes of God and coheires with Christ in his Kingdome of glory The which should be a most effectuall regument to perswade vs to flee all maner of sin that we may not grieue the holy Spirit of God whereby we are sealed vnto the day of Redemption and to Eph. 4. 30. leade a godly Christian life that wee may walke worthy this high calling approue our selues to be Gods children by resembling our 1. Cor. 9. 25. heauenly Father in holinesse and righteousnesse For if wee would thinke no paines too much in the seruice of an earthly King if thereby wee could be assured that he would adopt vs for his sonnes yea make vs heires apparant to his Crowne and Kingdome though corruptible and momentany how diligent should wee be in seruing and pleasing God who hath of his free grace assured all those that feare and serue him that they shall be his adopted sonnes and heires of his incorruptible and glorious Kingdome which shall haue no end seeing this Crowne bringeth no care with it but all security and such surpassing ioy and glory as neither the eye hath seene the eare heard nor the 1. Cor. 2. 9. heart of man can possibly conceiue §. Sect. 2 The second speciall priuiledge is spirituall illumination The second speciall priuiledge and fruit of the Spirit peculiar to the godly is that he openeth their eyes blinded with naturall ignorance Psal 119. 18. Matth. 11. 25. 1. Cor. 2. 14. so as they see the wonderfull things of Gods Law and inlighteneth their darke mindes with supernaturall spirituall and heauenly Wisdome and prudence so as they not onely conceiue of the high and hidden mysteries of Gods Kingdome which the wisest of the world that are not thus illuminated are not capable of but also in a sauing manner are able to bring all they know to vse for their spirituall direction in all the waies of godlinesse which will bring them to heauenly happinesse For it is the oyle of the Spirit wherewith our eyes being anointed doe see and know all things It is this comfortable 1. Ioh. 2. 20 27. Ioh. 14. 26. Schoole-master that teacheth vs all things as our Sauiour speaketh without whose instruction wee remaine ignorant of Gods will For as no man knoweth the things of a man saue the spirit of man which is in him 1. Cor. 2. 10 11. euen so the things of God knoweth no man but the Spirit of God And whatsoeuer God maketh knowne vnto vs of his secret counsels he reueyleth it vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things Apoc. 3. 18. of God He is that spirituall eye-salue wherewith Christ anoynteth our eyes that wee may see It is he which by his secret whisperings as it were a voyce behinde vs teacheth vs the way of saluation saying Esa 31. 21. This is the way walke yee in it But yet this voyce is not heard of all but the faithfull onely whose eares God hath opened This heauenly Light shineth not to all in all places but onely in Goshen to the true Israel of God all others still remayning in a more then Egyptian darkenesse and to whomsoeuer it appeareth it teacheth them to denie Tit. 2. 11 12. vngodlinesse and worldly lusts to liue soberly and righteously and godly in this present world This spirituall and diuine Schoole-master teacheth not all men but those that truely feare God according to that of the Psalmist The meeke will he guide in iudgement and the meeke will he teach Psal 25. 12. his way And againe What man is he that feareth the Lord him shall he teach in the way that he shall chuse And to such alone who medirate in Psal 117. 99
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
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
keepe a mans selfe vnspotted of the world §. Sect. 4 That the practice of godlinesse is the touch-stone of our faith Furthermore the iust doe liue by their faith which doth ingraft them into Christ their life and righteousnesse and a godly life is the touch-stone Hab. 2. 4. Ioh. 15. 2 5. which discerneth a true and sincere faith from that which is false and hypocriticall It is the signe of our spirituall vnion and incision for they that are ingrafted into the true Vine Christ doe bring foorth much fruit and they who doe not are either no branches at all or such as are dead and shall bee cut off It is the fruit which the tree of faith beareth by which wee may discerne a liuing from a dead faith Iam. 2. 8. and approoue and manifest it vnto others It is the breath of this life of faith and the operation of this facultie whereby wee may discerne whether it bee a liuing body and liuely sacrifice acceptable vnto God or a dead carcasse which hath onely the shew of a true body but stinketh in his nostrils when for an oblation wee offer it vnto Iam. 2. 26. him §. Sect. 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse Finally a godly life though it doe not merit euerlasting happinesse with which it holdeth no proportion yet it is the way that leadeth vs therunto Heb. 12. 14. in which whoso trauaile shall at the end of their iourney surely attaine to eternall blessednesse And they who neglect it being quite out of the way can neuer come vnto that place of ioy For without holinesse wee shall neuer see God If we haue not our part in the first resurrection to newnesse of life we shall haue no part in the second to glory and immortality but liuing and dying dead in sinne the second death also will seaze vpon vs. And if we walke not in this subordinate way of holinesse and righteousnesse which leadeth to life and happinesse wee can haue no part in the Ioh. 14. 6. chiefe and principall way Iesus Christ without whom there is no saluation 2. Cor. 5. 17. For as many as are in Christ are new creatures They that are Christs haue crucified the flesh with the affections and lusts They that are baptized into him Gal. 5. 24. are buried with him by baptisme into death that like as Christ was raised vp from Rom. 6. 4. the dead by the glory of the Father euen so they also should walke in newnesse of Rom. 8. 1. life They that are in Christ walke not after the flesh but after the Spirit and to such onely there is no condemnation Finally they that are ingrafted into the true vine Iesus Christ shall bring foorth in him the ripe and sweet Grapes of holinesse and righteousnesse and bearing fruit shall be more and more Ioh. 15. 2 6. purged by our heauenly Father that they may dayly increase in fruitfulnesse So that there is no other way to assure vs of Christ and his benefits no other meanes to make our election and calling sure then by adding 2. Pet. 1. 10. one grace vnto another and bringing foorth the fruits of them all in a Christian life and holy conuersation §. Sect. 6 That all Gods Ministers should much inforce this doctrine and practice of a godly life All which as it euidently sheweth the excellencie profit and necessity of walking in this way of holinesse and righteousnesse as I shall more plentifully prooue hereafter so also how necessary and profitable it is for Gods Ministers who are appointed for guides vnto others that they doe not onely themselues walke in this way and shine as lights and patternes of godlinesse in their holy and Christian conuersation but also that they shine vnto them in the light of their doctrine teaching them the way which they should choose and what the acceptable will of God is vnto which they should conforme themselues in all holy obedience perswading and exhorting them to goe forward when they are dull and sluggish that their words may as the Wise man speaketh serue for goades to hasten their speede and admonishing and reproouing them when they leaue Eccles 12. 11. this way and wander in the by-wayes of sinne and wickednesse without which the godly life of the Minister is not sufficient and his exemplary actions but dumbe signes and oftentimes through humane frailty erroneous patternes if the Word preached doe not giue light and life vnto them In which regard among diuers of my worthy and godly brethren who haue profitably laboured in this Argument and offered vnto God their free-will offerings of great value I likewise haue aduentured to cast my poore mite into this Treasury that I may not only hereby more and more stirre vp and prouoke my selfe to walke more carefully conscionably and cheerefully in this path of piety but also may as much as lyeth in mee both by word and writing perswade many others to beare mee company CAP. II. Containing the definition of a godly life whereby we may know what it is and wherein it consisteth §. Sect. 1 What a godly life is both according to the Law and also Gospel NOw that we may more orderly proceede in handling of this Argument I will first shew what this godly life is and what the duties are which principally are required vnto it and then propound the helpes and meanes whereby we may be perswaded to enter into this Christian course and inabled to proceed in it conscionably and cheerefully And first if we define it in that legall perfection which God requireth this godly life is an absolute conformitie of all our actions and whole conuersation vnto the will of God which is the perfect rule of holinesse and righteousnesse as it is reuealed vnto vs in his Word especially in the Decalogue or ten Commandements vnto which we cannot attaine in this state of corruption and imperfection seeing we are not perfectly regenerate but are partly flesh and partly Spirit and haue the reliques of sinne remaining in vs which as an heauy burthen presseth vs downe in this way and like fetters on our legs Heb. 12. 1. so hindreth vs that we can but slowly and lamely proceed in our spirituall iourney as we may see in the example of the Apostle who professeth that hee could not doe the good which hee would but the euill which hee would not Rom. 7. 15 22. and that whilst he was delighted in the Law of God he found another law in his members warring against the law of his mind and leading him captiue to the law of sinne Notwithstanding we are to walke by this rule and in our desire and indeuour as it were with an holy ambition to aspire vnto it and though we cannot reach vnto this Sunne of perfection yet wee must chuse it for our marke and shoot towards it as high as we can and be sorry
vs. §. Sect. 4 That the Spirit of God is the Author of spirituall life 1. And if we thus gaine his company and giue him friendly intertainement when he dwelleth in vs possessing our vessels in sanctification and honour Thes 4. 3. Eph. 4. 30. 1. Thes 5. 19. that they may be fit Temples for this pure Maiestie and not vexing and grieuing this holy Ghest by quenching those good motions which he suggesteth vnto vs then will not he be idle in vs but will direct and guide vs in all our wayes and inable and strengthen vs vnto all Christian duties of holinesse and righteousnesse nor come alone to dwell in vs but accompanied with the sweet society of all sanctifying and sauing graces And first of all he will quicken vs in the life of grace who were before dead in trespasses and sinnes and giue vnto vs spirituall motion in all holy actions Eph. 2. 1. the which though at first it be but weake and scarcely to be discerned like a child newly quickned in the wombe yet shall it increase by degrees vntill we be strengthened for the spirituall birth and grow vp from age to age and from strength to strength vnto a perfect man and vnto the Eph. 4. 13. measure of the stature of the fulnesse of Christ of which life the Spirit of God is the principall Author according to that of the Apostle If the Spirit of Rom. 8. 11. him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall body by his Spirit that dwelleth in you without the which we cannot once mooue in the wayes of godlinesse nor after that we haue begun proceede or grow vp vnto any perfection And therefore when we finde our selues dead and dull vnto all good actions we are earnestly to pray with Dauid that God will reuiue and quicken vs Ps 119. 25 107. by his grace and holy Spirit that we may become actiue and able to performe the duties of a Christian and holy life §. Sect. 5 That the Spirit inlighteneth vs in the wayes of godlinesse Secondly hauing giuen vnto vs this life of grace hee will in the next place indue vs with spirituall light and illuminate the blinde eyes of our mindes that we may vnderstand the will and wayes of God reuealed in his Word and attaine vnto such a measure of sauing knowledge as may be sufficient to direct vs in all our thoughts words and actions And this is that voyce of the Spirit which in our conuersion vnto God secretly whispereth in the eare of our minds as it were behind vs saying This is the way walke yee in it when ye turne to the right hand and when yee turne to Esa 30. 20. the left This is that day-spring which the Sunne of righteousnesse with his arising hath caused to appeare and visit vs to giue light vnto vs who sate Luk. 1. 78 79. in darkenesse and in the shaddow of death and to guide our feete into the way of peace This is that Comforter which our Sauiour promised to send after his resurrection who should leade his Disciples and with them all the faithfull into all truth This is that grace of God which hath appeared teaching Iohn 16. 13. Tit. 2. 11 12. vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world This is that holy oyntment and precious eye-salue which openeth and illighteneth the blinde eyes of our minds that we may know all things appertaining to our saluation so as we need no Tutor to teach vs any other doctrine but as the same anoynting hath 1. Ioh. 2. 20 27. taught vs of all things Whereof he is called the Spirit of truth not onely because he is most true and Truth it selfe but also teacheth and guideth vs in the wayes of truth And the spirit of illumination and wisedome not onely Ioh 14. 17 15. 26. because there is in him a measure without measure of light and knowledge but also illighteneth our minds darkened with ignorance and maketh vs who were only wise vnto euill wise vnto good and to the eternall Ier. 4. 22. saluation of our owne soules And vnlesse we be thus illightened by the Spirit of God and haue the way of saluation reuealed vnto vs it remaineth an hidden mysterie of which we are not capeable in our naturall vnderstanding for as the Apostle teacheth vs The naturall man vnderstandeth Eph. 3 3 5. not the things of the Spirit of God for they are foolishnesse vnto him neither can 1. Cor. 2. 14. he know them because they are spiritually discerned and the things of God knoweth no man but the Spirit of God and they vnto whom by the Spirit they are reuealed Vers 10. 11. Vnlesse this light shine in our hearts we remaine in more then an Aegyptian darkenesse sitting still in errour and sinne and not being able to mooue in the actions of holinesse and righteousnesse neither is it possible that we should walke in the wayes of God vntill by the light of his Spirit they be reuealed vnto vs. Finally we must first know the will of God before wee can doe it and so attaine vnto euerlasting blessednesse And Ioh. 13. 17. therefore in the next place if we would leade this godly life we must desire to be inlightened by Gods Spirit in the knowledge of his will and to haue the light of spirituall wisedome added to the life of grace that knowing it in our vnderstandings we may yeeld obedience vnto it in our liues and conuersations praying to this purpose without ceasing for our selues as the Apostle for the Ephesians That the God of our Lord Iesus Christ the Eph. 1. 17 18. Father of Glory would giue vnto vs the spirit of wisedome and reuelation in the knowledge of him the eyes of our vnderstanding being inlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints c. §. Sect. 6 That we must bee ingrafted into Christ before wee can leade a godly life The second maine thing required in those who are to leade a godly life is that they be ingrafted into Iesus Christ by vertue of which vnion he becomming their head and they his members they haue communion with him and are made partakers of the vertue of his death and resurrection Rom. 6. 12. whereby their sinnes are mortified and crucified so as they can no longer raigne in their mortall bodies and they quickned vnto holinesse and newnesse of life and so inabled to bring foorth the fruits of obedience in the whole course of their conuersation For we are naturally dead and buried in the graue of sinne and not able to stirre or mooue in the actions of godlinesse but no sooner are we ioyned to him and touch his body crucified by the hand of faith
be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
praised of men and not to bee approoued of God It maketh our prayers vnacceptable to God for if we regard wickednesse in our hearts the Lord will not heare vs. It polluteth all Psal 66. 18. our actions as the corrupted fountaine polluteth all the streames that issue from it and maketh all the creatures to become vncleane for vnto them Tit. 1. 15. that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Finally it prophaneth all our vowes of holinesse and maketh all our desires resolutions and indeuours to leade a godly life vnsettled fickle and vnconstant like vnto the burning of an ague which proceedeth not from naturall heate but from distemper and therefore endeth in vnnaturall coldnesse the harbinger of death For these flushings and flashings of deuotion are not caused with that kindly heate of diuine loue but with the scorching fire of blinde and distempred zeale kindled with selfe-loue and worldly respects and therefore last no longer then they last Whereof it is that the righteousnesse which is grounded on it is like a goodly house without a foundation which falleth to the ground when the tempest of tryall ariseth like the Cake of which the Prophet Hos 7. 8. 6. 4. speaketh which though it may seeme outwardly scorched and more then enough yet is it not halfe baked and therefore heauy and not to be disgested by Gods stomake and as the morning dew or cloud which vanisheth away and like the blade springing from the seede sowne in stony ground which for want of earth and moisture withereth when the sunne of affliction and persecution riseth §. Sect. 4 The second meanes of a pure heart is a liuely faith And these are the arguments which may mooue vs to esteeme and seeke after a pure heart and to hate and auoide the contrary Now when our Act. 15. 9. hearts are inflamed with the loue of it the meanes to obtaine it is a liuely and iustifying faith which purifieth the heart as the Apostle speaketh not by any vertue that is in it selfe but by applying vnto vs the blood of Christ which alone is sufficient to purge our hearts from all corruption and to kill and crucifie the flesh with the lusts thereof And therefore seeing so long as wee continue in infidelitie our hearts will also cintinue in their impurity this must make vs labour to come out of this estate and to vse to this purpose all good meanes whereby this faith may bee begunne and increased in vs. Secondly let vs wash them in the teares of vnfained repentance bewailing those sinnes in which formerly wee delighted and hating those corruptions which in time past we loued And because we cannot at once purge the deepe sinke of our polluted hearts from all their filthinesse therefore wee must make it our daily worke and doe it by degrees And seeing we cannot in one assault ouercome these cursed Canaanites we must continually make warre against them and cast them out one after another as God by his Spirit shall inable vs. Especially let vs not out of feare and cowardize suffer the sonnes of Anakim our great and Gyant-like corruptions fortifie themselues in the castle of our hearts nor let those Agags which haue ruled and raigned most in vs liue out of any carnall respects but let vs euen at the first strike at these maine rootes which being cut off and plucked vp many of the branches will die for want of that sap of bitternesse which they sucked from them and let vs driue out these master Bees and whole swarmes of carnall lusts will issue after them §. Sect. 5 Of the meanes to preserue the purity of our hearts Now when our hearts are thus purified our next care must bee to preserue them in this purity and cleannesse for as the cleanest house will gather soyle if it bee not sometime swept and the brightest armour and weapons are apt to take rust if they be not often scowred and oyled so much more will our hearts remooue to their naturall vncleannesse and euen rust againe in their corruptions if wee once onely take paines to clense them and afterwards be carelesse to maintaine them in their puritie First therefore we must keepe a narrow watch ouer our hearts and as the Wiseman exhorteth aboue all obseruations obserue them that they bee Pro. 4. 23. not carried away from God with loose wandrings and so Dina-like be defiled with carnall and worldly lusts For these spirituall enemies are conquered but not quite killed they are beaten and expelled as it were out of this city but not quite banished out of our coasts For they lye lurking in secret corners and in ambushment and no sooner doe we neglect our watch and leaue the gate of our hearts vngarded but presently they take the aduantage and entring into them in whole troopes they surprize them at vnawares And therefore it behooueth vs to keepe daily our watch strong and to nourish and preserue the garrison of Gods graces in vs that they may either bee discouered and defeated before they approach or be repelled and beaten backe in their first assaults For if with loose Christians we neglect this watch and gard and let our hearts roue after worldly lusts and suffer them at pleasure to ryot in them if we keepe them vnder no gouernment but suffer them like masterlesse men to wander at their pleasure we shall neuer reserue them for Gods vse nor fit them for his seruice But like loose vagrants vnaccustomed to worke it will be death vnto them to take any constant paines saue onely by fits and starts and when we would settle them to prayer hearing reading and meditation with such like holy exercises they will by no meanes bee kept in vnlesse they be held strictly in their bounds by the strong chaine of some sharpe afflictions but euery hand-while they will start aside and according to their accustomed course wander abroad after worldly vanities Whereas if we keepe a carefull watch ouer our hearts we shall keepe them from wandring away from God or when they begin to stray after the pleasures of sinne and worldly vanities we shall checke them in their course and bring them backe vnto Gods seruice We shall be still in readinesse to repell and beate backe the tentations of Satan and to keepe out worldly and carnall lusts from entring at all and so preserue our hearts in their purity from their defilements or if they haue entred at vnawares they shall not haue time to fortifie themselues but being like secret traytors obserued and as it were taken in the watch we will examine them and finding out their treason and that they are come in to defile our hearts and to betray vs to our spirituall enemies we will kill and crucifie them and that pollution which they haue left behind wee will presently purge away by renewing our faith and repentance And thus by this carefull watch we shall either be
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
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
our selues in the fruition of his loue lest comming vpon the sudden in an houre that wee thinke not Mat. 24. 44. and taking vs vnprouided without the lampe of profession or the oyle of grace or the light of an holy conuersation either hunting after worldly profits and preferments by vnlawfull meanes or with immoderate desires or wallowing our selues in fleshly delights he shut vs out of dores and vtterly exclude vs from hauing any communion or interest with him in those heauenly ioyes CAP. II. Of some speciall duties of a godly life which are to bee performed in our daily exercise And first of the renewing of our repentance §. Sect. 1 Of the daily renewing of our couenant with God by the renewing of our faith and repentance BY the testimonies and reasons before alledged wee haue made it euident that it is not sufficient to serue God by fits and at sometimes neglecting his seruice and seruing the world and our owne lusts at another but that the daily exercise of a godly life in the continuall performance of all Christian duties is most profitable and necessary And now it remaineth that we giue some directions for the well-performing of this daily exercise To which end wee are to know that these duties wherein wee are daily to be exercised are of two sorts First generall which are not onely euery day necessarily to be in some degree and measure performed but also to be obserued in euery part of the day and in all the particular acts and exercises of it as occasion serueth The second more speciall and belonging more principally and properly vnto the diuers parts and seuerall occasions of euery day The former are more internall and spirituall betweene God and vs seruing to set our hearts in due frame and to make them constant and resolute to consecrate our selues wholly to Gods seruice and in all things to please him The latter more externall for the most part and visible which are the outward exercises proceeding from the other and as it were the pleasant fruits which spring from those inward and hidden rootes The first mayne duty which ought to be of euery Christian daily and duly performed is to confirme and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ wherein God for his part doth of his free grace promise the remission of all our sinnes his spirituall graces his fauour and reconciliation iustification and adoption his holy Spirit with all spirituall and temporall gifts and graces in this world and euerlasting life and saluation in the world to come in and for his Sonne Christ And we for our part doe promise and couenant that we will receiue and imbrace Christ with all these benefits by a liuely faith and bring foorth the fruits thereof in hearty repentance and new obedience The which Couenant is the maine ground and foundation of all the good things we receiue from God in this life and of all the ioy and comfort which wee take in them and of our future hopes and happinesse in the life to come And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter that containeth all their priuiledges And as Souldiers in time of a siege doe euery day looke vnto their mayne fortifications and bulwarkes and if they be any way shattered and shaken in the last assaults doe with all care and diligence repaire and strengthen them So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem vse all good meanes to ratifie this Charter which is the chiefe assurance of all the good which we either now can haue or heereafter expect and seeing in the time of our spirituall warfare Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength with the engines and Canon shot of their tentations therefore we must daily haue a speciall eye to this our principall Bulwarke and vse continually all good meanes whereby the breaches may be repaired and strengthened against the next assault And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times as generally before wee come to the Lords Table and specially in the time of thanksgiuing for some singular and extraordinary benefits or of extraordinary humiliation in respect of some sinnes into which after our conuersion we haue relapsed or some grieuous afflictions from which wee desire to be deliuered or some dangerous sicknesse the vsuall fore-runner of death and Iudgement as wee shall more fully shew heereafter yet seeing wee must daily and hourely liue by faith and seeing faith hath no other ground to rest vpon for the applying and appropriating of any of Gods benefits but the Couenant of grace which hee hath made with vs the which though on Gods part it be more immooueable then the rockes Esa 54. 10. and mountaines yet is often shaken in respect of our weake apprehension euen as a rocke may seeme to mooue when it is lightly touched with a trembling hand a mountaine to shake when as it is beheld with a weak and quiuering eye who seeth not how necessary it is to vse daily all good meanes whereby wee may make this couenant which is so strong in it selfe to be also strong vnto vs and a firme foundation whereupon we may build our ioy and comfort §. Sect. 2 Of the daily renewing of our repentance First by recalling our sinnes to remembrance And secondly by humbling our selues before God in the sight and sense of them Now the principall meanes of renewing and confirming this couenant of grace is daily to renew the condition on our part which is a liuely faith approued by the fruits of it in vnfained repentance The which latter because it is the infallible signe and touch stone of the former and the outward and sensible fruit which assureth vs of the hidden roote that it liueth and groweth I will in the first place speake of our daily exercise in renewing of our repentance vnto which is required first that we call to our remembrance our former sinnes together with the cursed roote of originall corruption from which they spring but especially the sinnes frailties and falls which haue ouertaken vs since the last time that wee performed this exercise to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts words and workes that these spirituall enemies of our soules may not slily passe by or secretly lurke in vs vnespied and consequently vnrepented of and also to take speciall marke of them that they doe not slip out of our minde and memory For which end we must looke our selues often in the glasse of Gods Law examine our liues by this rule that so we may take notice of our spirituall spots and deformities of our errours and auersenes to good pronenesse to euill and so bring them into the Court of conscience that
Heb. 6. 5 6. by repentance It is impossible that if euer we truely felt the incomparable pleasure of Gods presence but that we should seeke to inioy it more and more til we attaine vnto fulnes of ioy in our ful fruitiō in Gods Kingdom §. Sect. 2 What it is to seeke God Let vs then make it our daily exercise to seeke the Lord our God whom to finde and to bee happy and blessed is all one and whom to misse and lose is to be miserable and accursed though we should gaine and inioy the whole world and all the happinesse which it can offer vnto vs. And to this end let vs consider what it is to seeke God so as we may be sure to finde him Secondly the manner and properties of this seeking Thirdly the inestimable benefits which accrew vnto them who daily seeke and finde him And lastly the euils miseries and mischiefes which befall all those that neglect this holy duty For the first to seeke God is to labour daily in and through Christ to recouer and make him our owne whom wee haue lost through the fall of Adam and our owne originall Esa 59. 2. corruption and actuall transgressions that being reconciled and revnited vnto him and so becomming one with him and he with vs we may bee Ioh. 17. 21 22 23 happy and blessed in his fruition For in and through Christ alone God is to be sought of vs and by him and no other possible meanes can we euer finde him in him onely Gods Iustice is satisfied and wrath appeased in him as our alone propitiatory sacrifice he is well-pleased and being reconciled 1. Ioh. 2. 1. in the body of his flesh through death of a seuere Iudge and terrible enemie he is become our gracious Father and chiefest friend And so perfectly hath hee made our peace through the blood of his Crosse that hee hath left Col. 1. 20 21. nothing for vs to doe but ioyning with his holy Spirit to labour that this inestimable benefit may be applyed vnto vs which is chiefly done by seeking and suing with earnest desires and hearty indeuours to obtaine and make it our owne by faith §. Sect. 3 What is required vnto the seeking of God First that wee daily labour more perfectly to know him and remember him And to this seeking of God and his fauour in Christ there are diuers things required first that wee labour daily more and more perfectly to know him not so much what he is in his owne nature essence and attributes as what he is in Christ vnto vs that is infinitely wise to gouerne vs and all-sufficient by his Word and Spirit to make vs wise vnto saluation that he is omnipotent to defend vs and giue vs victory ouer all our enemies that he is immutable not onely in his owne nature but in his loue goodnesse and gifts vnto vs that he is true to performe vnto vs his gracious promises and mercifull to forgiue vs our sinnes and saue our soules that Christ is an all-sufficient and perfect Redeemer to deliuer vs out of the hands of all our spirituall enemies and to bring vnto vs full redemption that the Spirit is not onely holy in his owne nature but also to worke in vs sanctification and holinesse In all which and all other respects we are not so much to labour to know these things in speculation as in practice and experience nor to apprehend them in the braine as to feele them in our hearts nor to conceiue of their excellency and sufficiency as causes but experimentally to feele and finde their efficacy in producing their effects and bringing foorth their fruits in vs. And this is that excellent knowledge which the Apostle so much and continually laboured to Phil. 2. 10 11. 1. Cor. 2. 2. attaine vnto as a thing which being of most excellent vse was also of great difficulty and therefore he was content to be taken vp wholly of it and in comparison of it to neglect all other knowledge not onely to know that Christ died and rose againe and the vertue and sufficiency of them for his iustification and saluation which were but the study of a few dayes or houres and is easie to bee found and learned in euery Catechisme and therefore it is not to be thought that the Apostle who was of such excellent gifts and illuminated with such an extraordinary measure of knowledge did take so much paines and spend his chiefest time and strength in attaining vnto it but to finde and feele the power and efficacy of Christs death and resurrection in his owne heart for the strengthening of his faith the inflaming of his loue the mortifying of his corruptions and his spirituall quickening vnto new obedience and holinesse of life And as wee are thus daily to seeke God by labouring more perfectly and effectually to know him so also by indeuouring to haue these things thus knowne in continuall remembrance that thinking and meditating on them wee may take all good occasions to reape the fruit and benefit of them for our owne vse to speake of them as opportunity is offered for the good and edification of others and to draw this knowledge into continuall practice for the reforming and amending of our liues and conuersations To which purpose we must daily indeuour to purge our memories and to cast out of these store-houses the rubbish and trash of sinfull vanities which doe but cumber the roome and take vp the place of spirituall riches and heauenly prouision and as it were to blot out of these tables all lessons of impiety which in the dayes of our ignorance were written in them with all vaine carnall and corrupt motions and conceits which will bee so many distractions to withdraw our minds from God and spirituall meditations and in place heereof wee must striue to write in them all profitable instructions which we haue formerly learned and those especially which we haue obserued in our last holy and spirituall exercises And if wee thus like scholers daily say our part and recall to our remembrance the lessons which we haue learned the last Sabbath or any day of the weeke besides they will be so deepely imprinted in our memories that they will not easily be forgotten neither will the learning of new lessons be a meanes to put out the old and make vs forget what we haue formely learned §. Sect. 4 The second thing is that we adhere vnto him with our hearts and affections Secondly vnto this daily exercise of seeking God it is required that wee doe continually adhere and cleaue vnto him with our hearts and affections that wee labour and indeuour daily more and more to weane Col. 3. 1 2. them from the world and worldly vanities that they may wholly be fixed and fastned vpon him not affecting and doting vpon earthly and momentany trifles which profit not but minding spirituall and heauenly excellencies and seeking those things which are aboue where Christ
something of the method and right disposing of the parts The parts of prayer to be vsed ordinarily of vs are three confession petition and thanksgiuing In our priuate confessions of our sins we are hauing first a true sense and feeling hatred detestation of thē to acknowledge them bewaile them not only generally but also specially and particularly and those aboue the rest which we haue last committed and with which we haue most often and grieuously displeased and dishonoured God and wounded our owne consciences according to the example of Dauid in the one and fiftieth Psalme and withall aggrauate them by their seuerall circumstances especially the consideration of the person against whom they were committed our glorious God and gracious Father in Iesus Christ adiudging and condemning our selues in regard of them to bee lesse then the least of Gods mercies and worthy of his greatest plagues and punishments Vnto which we are to adioyne petition and first that God for his mercies sake his promise sake and his Christs sake will forgiue vs all our sinnes and neuer lay them to our charge seeing our Sauiour hath fully satisfied his Iustice for them and so that being iustified and freed from the guilt and punishment of our sinnes he will be reconciled vnto vs and receiue vs into his loue and fauour Secondly that God will be pleased to seale vp the assurance hereof in our hearts and consciences by the gracious testimony of his holy Spirit and giue vnto vs the spirit of Adoption crying in our hearts Rom. 8. 15. Abba Father and witnessing to our spirits that wee are his children by adoption and grace Thirdly that he will sanctifie vs by the same Spirit mortifying and crucifying in vs more and more our sinfull corruptions so as they may not rule and raigne in vs as at former times and that he will also quicken vs vnto holinesse and newnesse of life and inable vs to yeeld obedience to his holy and heauenly will Fourthly that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them and make them effectuall by his good blessing vpon them Especially that he will indue vs with the sanctifying gifts and graces of his holy Spirit as sauing knowledge a liuely faith vnfained repentance firme affiance feruent loue and ardent zeale hope patience humility the true feare of God and the rest Fifthly that God will daily increase his graces in vs and our strength and ability to serue him that wee may grow from one measure to another vntill we come to a perfect age in Christ Sixthly that he will establish vs with his free Spirit that we may constantly perseuere in the profession and practice of true godlines vnto the end and in the end and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies that we may haue victory ouer them and not be hindred by their tentations from proceeding in our course of godlinesse or from finishing the great worke of our saluation Seuenthly we must heereunto adde petitions for speciall benefits whereof wee stand in neede concerning things either temporall or spirituall and eternall and particularly such as are necessary and profitable for the well passing of the day following especially preseruation from all dangers direction in all our courses our thoughts words and actions and the blessing of God vpon all our labours with a right vse of all Gods benefits and chastisements Finally we must pray for the good estate of the whole Church of that in which wee liue and for all the principall members of it for our friends and benefactours for the afflicted for those of the same family and such vnto whom wee are bound by any speciall bond of duty And lastly we must from petition descend to thanksgiuing praysing God for all his blessings both corporall spirituall and eternall and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues for those of late receiued and namely the night past in our preseruation and quiet rest And this I hold to bee the best method and order to bee obserued in our prayers ordinarily although I would tye no man vnto it but that he may herein vse his discretion beginning with confession thanksgiuing or petition as his heart leadeth him and fit occasion shall be offered §. Sect. 5 What duties are to be performed after wee haue prayed And these are the duties which are to bee daily performed in this holy exercise of prayer Now after wee haue thus prayed there are certaine other things required of vs. First a liuely faith whereby we doe not onely giue our vnfained assent vnto our prayer made but also rest perswaded that the Lord hath heard vs in the things for which we haue prayed and will assuredly accept of our humiliation and thanksgiuing and grant all our suites and requests as it will best stand with his owne glory our spirituall good and eternall happinesse And this our Sauiour requireth What Mark 11. 24. things soeuer yee desire when yee pray beleeue that yee shall receiue them and ye shall haue them Secondly hope patience and humility whereby we make no haste nor prescribe vnto God any time of doing the things which we haue desired but meekely acknowledging his infinite wisedome in himselfe and goodnesse towards vs doe resigne wholly our selues and suites vnto his good pleasure expecting with all patience his leasure when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands Thirdly there is required of vs after prayer an earnest indeuour in the vse of all good meanes whereby we may obtaine those things which wee haue prayed for whereby wee shall serue Gods prouidence and be his instruments to further the accomplishment of his promises and also make it manifest that in our hearts we sincerely desired those things which we begged with our mouthes For example after we haue prayed for the pardon of our sinnes we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them after we haue craued sanctification we must labour and indeuour that we may be sanctified and exercise our selues in the duties of holinesse after we haue desired spirituall and sauing graces we must vse all the helpes and meanes whereby we may attaine vnto them For otherwise we shall discouer our selues to be but meere hypocrites who with our lips haue prayed for those things which we haue neither esteemed in our iudgements nor affected in our hearts and therefore receiue nothing at Gods hands who giueth his gifts not to idle loyterers but vnto such as pursue them with thirsting desires and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them §. Sect. 6 Of the time in the morning when we are to vse priuate prayer The last direction which I will set downe
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
hearts betweene him and his enemies the diuell Idols and the earthly Mammon 1 King 18. 21. like the Israelites which halted betweene God and Baal the true Iehouah 2. King 17. 33. and Idols of the Heathens and the Samaritans who feared the Lord and serued their owne gods And of such the Prophet Hosea complaineth Their heart saith he is diuided namely betweene the true Iehouah and Hos 10. 2. their Idols And the Apostle Iames calleth them double-minded who Iam. 1. 8. are vnstable in all their wayes one while offering vnto God some formall seruice and another while seruing the world and their owne lusts And as they haue double hearts so also double tongues speaking vanity Psal 12. 2. to their neighbours with flattering lips and with an heart and an heart or a double heart The second is sincerity and vprightnesse of heart without any mixture of guile and falshood when as wee worship God in simplicity truth and singlenesse of heart and in performing the duties of his seruice doe lay aside all carnall worldly and by-respects and doe them onely in conscience of his Commandement and out of a desire to glorifie him by our obedience to his holy will seeking him therein with our whole hearts and not our selues and our owne worldly ends like seruile mercenaries who serue their masters not out of any loue they beare him but onely for their owne gaine and aduantage Vnto which is opposed dissimulation and hypocrisie which maketh men to content themselues with outward shewes which haue no substance with outward profession without all sound practice with a dead carcase of Religion without the soule of sincerity or any vertue and vigour appearing in their actions and with a formall false and counterfeit seruice in the outward man without any substance or truth in the inward parts §. Sect. 3 Reasons mouing vs to imbrace integrity and sincerity 1. Because the Lord chiefly loveth and delighteth in it Now because these two are neuer seuered neither in the subiect nor in our practice I will not disioyne them in my discourse but will shew first the reasons which may moue vs to performe all our seruice vnto God and the duties of a godly life with integrity and sincerity and then the meanes whereby we may attaine vnto it For the former wee are to imbrace this integrity and sincerity truth and vprightnesse of heart in all duties of a godly life because the Lord chiefly loueth and delighteth in them preferring them much before all outward duties seeme they neuer so glorious For he loueth truth in the inward parts and esteemeth it farre Psa 51. 6 16 17 aboue all legall sacrifices and therefore after all they are abrogated and abolished retaineth it still in all duties of his seruice And as Dauid also 1. Chron. 29. 17. speaketh in another place He tryeth the heart and hath pleasure in vprightnesse Neither doth he see as man seeth for man looketh to the outward appearance 1. Sam. 16. 7. but the Lord looketh vpon the heart Whereof it is that hee chiefly requireth this integrity and sincerity in all his seruice Thou shalt keepe his Statutes and Iudgements with all thine heart and with all thy soule So Ioshuah Deut. 26. 16. Feare the Lord and serue him in sincerity and truth And Samuel Feare the Josh 24. 14. 1. Sam. 12. 24. Lord and serue him in truth and with all your heart And this God requireth of Abraham Walke before me and be vpright And Dauid of his sonne Gen. 17. 1. 1. Chron. 28. 9. Salomon Know thou the God of thy father and serue him with a perfect heart and with a willing minde And finally our Sauiour faith that hee requireth it of all who offer to doe him any seruice that as he is a Spirit so also they Iohn 4. 24. should worship in spirit and in truth And as we must generally obserue it in all Gods worship so in all the parts and duties of it For we must call vpon Psal 145. 18. God in sincerity and truth if wee desire that hee should heare vs wee must with Dauid Praise God with vprightnesse of heart and in singing Psal 119. 9. Psalmes and hymnes and spirituall songs we must not chiefly respect the vocall tune but make melody vnto the Lord with our hearts as the Apostle speaketh Col. 3. 16. 1. Cor. 5. 8. We must keepe vnto God the spirituall Passeouer not with the old leauen of malice and wickednes but with the vnleauened bread of sincerity and truth We must doe the workes of mercy and giue our almes with our hearts as well as with our hands for the Lord loueth a cheerfull giuer And 2. Cor. 9. 7. Col. 3. 23. in a word whatsoeuer duty we performe vnto others we must doe it heartily as vnto the Lord and not vnto men On the other side he condemneth dissimulation and hypocrisie as vices which are most lothsome and odious vnto him yea so much doth the Lord abhorre it that in the Law hee Exod. 12. 15. 1. Cor. 5. 8. Leuit. 22. 19. Deut. 22. 9 10. forbiddeth the very signes and shewes of it He would haue no leauen in his Passeouer nor their garments made of linsey-woolsey nor their fields plowed with an Oxe and an Asse nor sowne with seeds of diuers kinds not that God cared for these things but to shew vnder these types and shadowes how much he detesteth all hypocrisie and double-dealing §. Sect. 4 That our imperfect obedience is accepted of God if if it be done in sincerity and integrity Secondly this may mooue vs to imbrace integrity and sincerity because the Lord so highly esteemeth it that he accepteth of our obedience as perfect which springeth from it though it bee stained with much corruption and ioyned with many imperfections Whereof it is that in the Scriptures integrity and perfection are promiscuously put the one for the other and those are said to haue been perfect before God who in simplicity and vprightnesse of heart laboured after perfection and serued God in sincerity and truth as Noah Abraham Iob Dauid Asa Zachary and Elizabeth though they had many corruptions and imperfections which in the Scriptures are recorded of them And contrariwise the best graces or rather the most glorious shewes of them and the most resplendent and formall actions which are not ioyned with it are no better at the best then glorious sinnes in Gods sight whereof it is that the Lord specially Iam. 3. 17. 1. Tim. 1. 5. Joel 2. 12 13. requireth in all our graces and vertuous actions that they bee in sincerity and truth without dissimulation and hypocrisie So that wisedome which is from aboue is without hypocrisie and dissimulation though carnall men thinke them most wise who most excell in it Our faith must bee vnfained and so must our repentance also and with our whole heart and not like Ahabs in outward shew onely dissembled and
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
humane will were most iust and holy yet professeth that he sought not his owne will but the will of his Father who sent him Neither Ioh. 5. 30. must we only deny our own wils in al our doings that we may submit them vnto Gods but also in our suffrings that so we may say with Dauid Here am 2. Sam. 15. 26. I let him doe to me as seemeth good vnto him and with our Sauiour Christ himselfe If this Cup may not passe by me not my will but thine bee done The Mat. 26. 39 42. fruits and benefits of which resigning vp our selues wholly to the direction and disposing of Gods will are great and manifold For thus all our actions must needs be pleasing vnto God seeing they are conformable to his owne will We shall liue the life of Christ when being wholly mooued Gal. 2. 20. and ruled by his Spirit we shall doe not our owne wills but his and the will of his our heauenly Father We shal be partakers of the diuine nature as the Apostle Peter speaketh when as keeping his residence in vs by his 2. Pet. 1. 4. Spirit his holy will doth raigne and rule in vs. Wee shall greatly profit in humility which is that Christian ornament that chiefly maketh vs glorious in the sight of God Wee shall be contented in all estates and reioyce euen in tribulation and affliction because the will of God is fulfilled in vs vpon which our will dependeth Finally the will of God shall be vnto vs as a most skilful and faithfull Pilot which standing at the sterne will direct vs in all our courses in this our dangerous passage thorow the sea of this world and preserue vs safe in all tempestuous troubles from falling vpon the rocks and shelfes vpon which we would often run and make shipwracke of our soules if we followed not this guide but were led by the direction of our owne corrupt and vnskilfull wills or by the traditions of others who are as ignorant as our selues §. Sect. 3 The second rule respecting our Sauiour Christ namely that we aime at him as the mayne scope of all our actions The second rule of direction for the leading of a godly life respecteth our Sauiour Christ namely that we propound him as the maine scope and marke at which we ayme in all our actions not resting in the best duties which we performe as hauing in them any sufficiency to make vs happie and blessed but vsing them as helpes to gaine Christ and to confirme and assure our vnion and communion with him by whom alone wee attaine vnto happinesse The end of our legall knowledge is not chiefly that wee may obey it and so liue in our owne righteousnesse but to discouer our misery both in respect of sinne and punishment that thereby we may be driuen out of our selues vnto Christ and seeke in him righteousnes and Joh. 17. 3. saluation The end of the knowledge of the Gospell and of all other knowledge learning and wisedome is to bring vs to the knowledge of Christ and him crucified for the sauing knowledge of this onely would make vs happie though we were meere Ideots in all other things whereas if we had all other knowledge of the secrets of nature the profundity of all Arts and sciences yea euen of the highest and darkest mysteries of Religion yet wanting this alone wee should bee miserable And therefore the Apostle neglecting the excellency of all other wisedome determined 1. Cor. 2. 1 2. not to know any thing saue Iesus Christ and him crucified In respect of this hee esteemed all other gaine but losse and dung and propounded this vnto himselfe as his chiefe marke vnto which he pressed with all his power that he might know Christ and the power of his Resurrection and the fellowship Phil. 3. 10 14. of his sufferings being made conformable vnto his death In which when he had attained vnto it in some measure hee chiefely gloried The end Gal. 6. 14. of our faith must not bee to rest in it as an infused grace for which in its owne vertue we are accepted but that it may serue as an instrument to apply and appropriate vnto vs Christ and his righteousnes in and by whom alone we are iustified in the sight of God The end of our hearing and reading the Word is not chiefely to commend vs vnto God by the performance of a religious act of his seruice but that wee may thereby come to the knowledge of Christ apply him vnto vs by a liuely faith The end of our receiuing the Sacraments is to confirme and assure our vnion and communion with Christ The end of our prayers is not that for themselues and their owne feruency and holinesse they should bee heard and granted of God but onely in the mediation and intercession of Iesus Christ Finally the end of all the duties of a godly life and fruits of new obedience is not to satisfy Gods Iustice and merit heauen but to assure vs that wee are ingrafted as liuely branches in the true Vine Iesus Christ and that wee haue from him this sap of grace which maketh vs fruitfull seeing without him we could doe nothing and that we are partakers of the vertue Ioh. 15. 4 5. and power of his death and Resurrection vnto Iustification and the remission of the guilt and punishment of all our sinnes seeing wee feele them powerfull in vs for our sanctification and for the abating of the corruption and subduing in vs the power of sinne so that it no longer raigneth in Rom. 6. 12. our mortall bodies Now the reason why we must not rest in our Christian graces and holy duties themselues but onely vse them to another end propounding vnto them as their mayne scope the gayning of Christ and that wee may hereby be more neerely and firmely vnited vnto him is because nothing in vs nor any thing done by vs is pleasing vnto God in it owne worth and excellency but only as it is accepted in Christ the Sonne of his loue in whom onely hee is well pleased for euen our prayers themselues Mat 3. 17. 17. 5. are but a lothsome sacrifice vnlesse our high Priest taking them at our hands doe put them into his golden Censor and sweeten them with Apoc. 8. 3. the odoriferous Incense and fragrant breath of his mediation and intercession Our best righteousnesse being imperfect and stayned with our corruptions like a polluted cloth will not indure the pure and parching eye Esa 64. 6. of Gods strict Iustice vnlesse our imperfections be couered with the perfect righteousnesse of Iesus Christ and the pollution washed away in his most precious blood And therefore let not this bee the end of all our Christian duties in a godly life that they may bring vs directly vnto God in their owne credit or procure his fauour in their owne worth and excellency for then hee will iustly reiect both
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
diligently heard the Word of God and applyed it vnto thy selfe for this end the threatnings of the Law for thy humiliation and the sweet and gracious promises of the Gospell assuring thee of the pardon of thy sinnes and of Gods loue and fauour that thou mightest loue God againe who hath so loued thee and forgiuen thee so great a debt and testifie this loue by bewailing thy sinnes whereby thou hast displeased so gracious a Father Hath Gods mercy patience and long-suffering drawne thee to repentance and hast thou beene offended with thy selfe because thou hast offended thy God who hath multiplied vpon thee so many testimonies of his loue Hast thou made right vse of Gods blessings and benefits to be made thereby more carefull to please him and of his chastisements and fatherly corrections to be made thereby more fearefull to offend him Hath thy sorrow in any good measure been sutable to thy sinnes and hast thou more bewailed thy sins then the punishment the guilt then the smart and in this respect chiefly because thou hast by them dishonoured thy God rather then for the miseries which they haue brought vpon thy selfe Hast thou bewailed all thy sinnes and those most of all whereunto thy corrupt nature is most inclined and not onely thy sinnes of grosse commission but also thy sinnes of omission and the wants and imperfections of thy best actions Hast thou been affected with Gods Iudgements and with those most of all which are spirituall and touch thee rather then thy sinfull flesh Hath the smart of thy sores been such that nothing would ease them but the balme of Gilead the blood of Christ applyed by faith and haue carnall sports rather increased then abated thy griefe Hast thou so washed thy selfe in the waters of repentance as that thou hast thereby been cleansed from thy Esa 1. 16. sinnes and hast thou being freed from sinne become the seruant of righteousnesse Hast thou been earnest in thy repentance and taken occasion from thy former negligence and vnprofitablenesse to redeeme thy lost time by redoubling thy diligence in Gods seruice Hast thou found plentifull fruits in thee worthy repentance and amendment of life And as thou hast increased in yeeres hast thou increased in fruitfulnesse bringing forth most in thine older age Hast thou found in thee those speciall fruits of care cleering indignation feare desire zeale and holy reuenge before spoken of §. Sect. 2 Of Confession Alas my soule how defectiue hast thou been in all these things Alas my God how should I without much shame and confusion of face looke vpon thee seeing when I come to pay that debt and duty which I owe thee my siluer is turned into drosse my medicine is become a poyson Esa 1. 22. my repentance which should be the salue for my other sinnes is so full of wants and imperfections that it selfe needeth to bee repented of and if this bath wherein I should wash my polluted selfe were not it selfe bathed and cleansed in a pured fountaine the precious blood of Iesus Christ so foule it is through the filth of my corruptions that it would but the more defile me and make me lothsome in thy sight It is true my God and I acknowledge it to thy glory that through thy grace I haue repented and doe desire to repent still more and more And that small measure which I haue receiued and which I returne vnto thee is not false and counterfet but in sincerity and truth But alas my Lord it is so maimed with imperfections and defiled with corruptions that it is vtterly vnworthy thine acceptance And seeing thou hast forbidden in thy Law that any sacrifices should be offered vnto thee which were maimed or vncleane how should I presume to offer this sacrifice of my sighes and teares which are so imperfect and defiled were it not that thou hast told me that the sacrifice wherein thou chiefly delightest is a broken heart and humble and contrite spirit And because thy perfection can indure no imperfection thou hast appoynted another sacrifice pure and perfect euen that which thy deare Sonne hath offered vnto thee vpon the Crosse to cleanse and couer the impurity and imperfection of mine that it may be acceptable in thy sight These waters of thy grace O my God were pure and perfect as they came from thee the Fountaine of all purity and perfection but alas they are now defiled by running thorow the polluted channell of my filthy heart But being againe cleansed by running thorow the pure Fountaine of my Sauiours blood they are restored to their purity and fit for thine acceptance From my selfe immediately I dare not offer vnto thee my repentance for it is wholly stained and defiled with my corruption and mingled with much impenitency carnall security and hardnesse of heart And though it be most imperfect yet haue I been too too slothfull in vsing any of those good meanes wherby I might attaine vnto more perfection or when I haue vsed them it hath been so formally and negligently that they haue had little efficacie to worke this grace in me Thy legall threatenings haue not humbled me thy Euangelicall promises haue little affected mee the good motions of thy Spirit haue been quenched in me thy blessings and benefits haue not allured me thy chastisements and corrections haue not drawne me but notwithstanding all these helpes I haue continued in my sinnes with much impenitency or laboured to come out of them with much weakenesse My sorrow for sinne hath been very small and ioyned with much hardnesse of heart my desires of amendment exceeding feeble and faint my resolutions weake and vnconstant and my actions and indeuours impotent and imperfect and when to will is present with me I finde no power to Rom. 7. performe that which is good so that I cannot doe the good I would nor leaue vndone the euill I would not §. Sect. 3 Of Complaint Alas my soule how farre hath thy carnall security preuailed with thee How hath it rocked thee in such a deepe slumber that thou hast little or no sense of thy sloth but when thou art asleepe dreamest that thou art waking How is thine heart hardened through the deceitfulnesse of sinne that it is scarce sensible of its owne hardnesse yea when thou dost discerne it how art thou hampred and fettered with the gâ—ues of thy corruption that thou hast neither power nor will to better thine estate Repentance is the meanes of curing thine infirmities and sicknesses of sinnes But thou fearest the medicine more then the disease and neglectest or formally vsest all good meanes whereby it might be obtained and applyed Thou thinkest no care or cost too much for the compassing of worldly vanities and thou canst in pursuing them keepe thy desires within no bounds but the more thou drinkest the more thou thirstest But how soone art thou tyred in working thy heart to sorrow for thy sinnes and how little of this doest thou thinke enough In
Couenant of Grace God doth not stand vpon strict termes with vs exacting legall and perfect performance but onely Euangelicall sincerity and truth and that we desire and indeuour to keepe our promise as much as we are able And seeing also because our strength is but small the Lord hath graciously promised the assistance of his holy Spirit to strengthen vs in our good indeuours and inable vs to performe what he requireth and we haue vndertaken in some such manner as may be acceptable in his sight Now what stronger motiue can there be vnto the duties of a godly life consisting in a liuely faith and vnfained repentance then to consider that wee are tyed hereunto by this couenant which is the maine ground of all our good the remission of our sinnes grace and glory which if wee make voyd by our impenitency and infidelity wee can haue no part in Gods mercies and gracious promises nor in Iesus Christ and all his benefits Especially considering that if we but resolue and indeuour to please God in these holy duties both wee and our seruice shall bee accepted in Iesus Christ our imperfections being couered with his perfect obedience and our corruptions washed away with his blood which if we neglect to performe and liue stil in our infidelity and impenitency without any serious desire or constant indeuour to know God or to feare and serue him whatsoeuer profession and shew we make to the contrary yet most certaine it is that we are not yet in this Couenant nor shall as long as we continue in this state haue any part in the benefits promised seeing the Lord who cannot faile of his word hath in this couenant assured vs that he will not Ier. 31 33 34 35. and 32. 40. onely bestow his blessings but will also fit and inable all his Elect with whom onely he maketh it to performe what he require that their hands that he will inlighten them with the knowledge of himself his will and write his Law in their hearts thereby working in them these resolutions and indeuours to obserue and keepe it that he will be their God and they his people and that he will knit them so vnto him as that they shall neuer depart from him and therefore so long as wee finde no such things wrought in vs we can haue no assurance that as yet we haue any part in this Couenant or in any of the benefits therein promised CAP. XXXVIII Of two other reasons mouing vs to a godly life the one taken from our effectuall Calling the other from our free Iustification by faith §. Sect. 1 That the benefit of our effectuall Calling should moue vs to serue God in the duties of a godly life THe sixth benefit is our effectual Calling whereby the Lord vouchsafeth by the preaching of the Gospell to make knowne vnto vs his good will and pleasure concerning the eternall saluation of our soules in and for Iesus Christ and by the inward operation of his holy Spirit working with the outward ministery to beget in vs a true and liuely faith whereby wee apply vnto our selues Christ Iesus and all his benefits For in the ministery of the Word God not onely offereth vnto vs Christ to be our Sauiour and Redeemer but also prepareth and fitteth vs to receiue him giuing vnto vs a true sight of our sinne and misery by which our hearts are humbled and broken and working in them an earnest hungring and thirsting after Christ and his righteousnesse that by him wee may be recouered out of our wretched estate and attaine vnto life and saluation by his merits and obedience The which feruent desires he graciously satisfieth by working faith in vs grounded vpon his infinite mercies the all-sufficient merits of Christ and his free and indefinite promises whereby we apply him vnto vs with all his benefits So that in this benefit of our effectuall Calling three things chiefly concurre first the sauing hearing of the Word whereby our eares and hearts are opened and our minds inlightened with the knowledge of the great worke of Redemption wrought by Christ Secondly the donation of God the Father whereby he offereth and giueth Christ vnto vs to bee our Sauiour and vs vnto Christ to be saued and redeemed by him Thirdly incision into Christ and vnion with him he becomming our Head and wee his members the bond whereof on his part is his holy Spirit and on our part a true and liuely faith All which affoord vnto vs strong motiues to perswade vs vnto all duties of a godly life For first what an incomparable benefit is this that the Lord passing by innumerable others who either neuer heard the sound of the Gospell or hearing haue made no benefit by it wanting the inward assistance of his holy Spirit hee should both grant vnto vs this light and also open our eyes that we should behold it and that he should hereby chuse and call vs out of the corrupt masse of mankinde which stil lyeth dead in sinne and make vs true members of his Church giuing Christ vnto vs and vs vnto Christ and vniting vs vnto him as liuely members of his body that we might be partakers of him and all his benefits And how should this affect our hearts and prouoke vs to make a right vse of such inestimable blessings which is the end why God hath bestowed them For why hath he inlightened our eyes more then others but that by the benefit of this light we should walke in the wayes of holinesse Iob. 12. 35. and righteousnesse and so glorifie him in our saluation Wherefore hath he called and culled vs out of the world but that wee should walke worthy of this high calling and renouncing the world and worldly lusts deuote our selues wholly to his seruice Why hath hee giuen Christ vnto vs and vs vnto Christ but that hee might saue vs from our sinnes not onely in respect of their guilt and punishment but also from their corruption and that he raigning in vs by his grace and holy Spirit might depose sinne and Satan from their regency and suffer them no longer to rule and raigne in our mortall bodies Why hath he vnited vs vnto Christ by his Spirit but that wee should bee led and ruled by it and not by our owne lusts and that we should submit our selues as becommeth members to his gouernment seeing it were a thing monstrous in the body for any inferiour part to rebell against the Head and to withdraw it it selfe from its regiment and iurisdiction and vtterly vnsutable that so holy an Head should haue any members delighting in wickednesse and drawing it as much as they are able into the fellowship and communion 1. Cor. 6. 15. of the same sinnes And that this is the maine end of our calling that we should glorifie God by seruing him in holinesse and righteousnesse it is cleere and euident by the Scriptures For the Apostle telleth vs that God hath not called vs
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
the mind are not onely preserued but also much improoued by continuall exercise so vertuous actions and workes of piety and righteousnesse being the exercises of our faith doe tend much to the strengthening of it whereas contrariwise by the neglect of these duties it is much weakened and by the contrary vices and acts of sinne exceedingly shaken and grieuously wounded In which regard the Apostle ioyneth the holding of faith and a 1. Tim. 1. 19. 1. Cor. 15. 58. good conscience because the one will not stay without the other being such louing twins as cannot be diuided but liue and die together More especially the duties of a godly life doe confirme our faith in the assurance of our election not as causes for the election of God is free of grace and Rom. 11. 6. Eph. 1. 4. not of workes but as the effects and fruits of it and as the end vnto which wee are elected for wee are not chosen because wee were holy but to the end that wee might bee holy as the Apostle sheweth Thus the Apostle Peter exhorting vs to make our calling and election sure 2. Pet. 1. 10. prescribeth this as the onely meanes the ioyning of one vertue and Christian duty with another telling vs that if wee doe these things wee shall neuer fall The Psalmist likewise setting downe the markes and signes whereby wee may know whether God hath chosen vs to dwell in his holy mountaine maketh this the first chiefe to walke vprightly and work righteousnesse Psal 15. 2. 24. 4. and to haue cleane hands and a pure heart Secondly hereby our faith is perswaded of Gods grace and loue in Christ For by keeping of Gods Commandements we are assured that we loue God according to that of the Apostle Iohn Whoso keepeth his Word in him verily is the loue of God perfected 1. Ioh. 3. 6. 1. Ioh. 4. 19. and consequently that he loueth vs seeing we loue him because he loued vs first our loue being but a sparke of that diuine and infinite flame Thirdly of our effectuall calling this being the meanes which the Apostle prescribeth to make it sure For heereby we know that the grace of God 2. Pet. 1. 10. Tit. 2. 11 12. bringing saluation hath shined vnto vs when as we are taught thereby to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world that wee haue in a sauing manner heard Gods Word when hauing receiued it into honest hearts wee haue brought foorth fruits Luk. 8. 15. with patience That wee are ingrafted into Christ the true Vine when Ioh. 15. wee bring foorth the ripe Grapes of holinesse and righteousnesse That wee are trees of righteousnesse of Gods owne planting when like the tree planted by the riuers of waters wee bring foorth fruit in due season That wee are good men when out of the good treasure of our heart Psal 1. 2. Mat. 7. 17 18 20 we bring foorth that which is good That wee are of God and the Sheepe of Christ when we heare Gods Word and follow him And that wee are truely Luk. 6. 45. a kinne to Christ when wee doe the will of his Father which is in heauen Ioh. 8. 47. Mat. 12. 50. Fourthly by a godly life and the workes of piety and righteousnesse our faith is assured of it selfe that it is liuely and vnfained for as our good workes doe shew it vnto others so also they approoue it vnto our selues as being the fruits of this tree and the very breath of this body without which it is but a dead stocke and rotten carkasse For as the Apostle Iames Iam. 2. 17 26. telleth vs Faith if it haue no workes is dead being alone And as the body without the spirit is dead so faith without workes is dead also Fifthly our faith is heereby assured of our iustification and of all the fruits and benefits that doe accompany it As that we are freed from our sinnes both in respect of their guilt and punishment by the death and resurrection of Iesus Christ when as by the vertue and power of them we feele our selues deliuered from the corruption of them so as they doe not rule and raigne in vs as in former times and quickned in the inner man vnto holinesse and newnesse of life That we are reconciled vnto God when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things That we are his children by adoption and grace when we liue as it becommeth his children and resemble our heauenly Father in holinesse and righteousnesse That we are sanctified by his Spirit when as wee bring forth the fruits of our sanctification in a godly and Christian life That we haue vnfainedly repented of our sinnes when as wee bring forth fruits worthy amendment and doe daily exercise our selues in good workes Finally that we are Citizens of heauen and heires of euerlasting happinesse when as we haue our conuersation there setting our hearts and affections on things aboue and not on things beneath and when hauing Phil. 3. 20. Col. 3. 2. Joh. 3. 2 3. this hope that we shall be made like vnto Christ we haue purged our selues as he also is pure §. Sect. 4 That a godly life strengthneth and increaseth our hope and confidence in God The second spirituall benefit of a godly life is that it strengtheneth and increaseth our hope and confidence in God grounded vpon this assurance Psal 34. 15. that hee will preserue all those that feare and serue him from all euill all perils and dangers and the malice and might of all their enemies and that he will prouide for them all things necessary seeing he who is so bountifull euen to his enemies will not let his owne children want any thing that is good who haue a desire to serue and please him So that they which feare the Lord haue great cause to trust in the Lord as the Psalmist Psal 115. 11. exhorteth because he is their helpe and shield And this made the three Children so confident that they cared not for the rage of the Tyrant nor for the fiery Furnace though seuenfold hotter then ordinary because they had serued God with a good conscience and thereby were assured that the God whom they serued was both able and willing to deliuer them Dan. 3. 17. This made Daniel to serue God constantly whom hee had formerly serued notwithstanding the cruell edict of the King because he well knew that the God whom he serued was able to deliuer him from the Lions as Dan. 6. 16. Darius also acknowledged From which confidence there arise diuers other singular benefits as inward ioy and comfort in all estates seeing in this confidence we haue cast all our care vpon God patience in all troubles seeing we trust assuredly in God for helpe and deliuerance in that time which shall be most seasonable both for his glory
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
whereby our ioyes shall be according to their innumerable number multiplied and increased There wee shall enioy the company of our Sauiour Christ himselfe in his perfect glory and that which shall be the top and perfection of all our happinesse we shall haue the vision and fruition of God himselfe the Father Sonne and holy Spirit who being infinite in goodnesse glory beautie excellencie wisdome power all perfection will be the full consummation of all our ioy and happinesse which blessed estate we shall enioy not for a thousand or many thousand millions of yeeres but these pleasures shall last for euermore Psal 16. 11. and of this Kingdome there shall be no end All which points I doe here Ioh. 6. 51. 1. Pet. 1. 4. but briefely touch hauing intreated of them at large in another place Onely let vs here take notice that this rich priuiledge and incomparable Christian Warfare The 2. part lib. 3. cap. 3. 4 c. Rom. 6. 23. happinesse belongeth not to all or the greatest part of men but is peculiar to the faithfull who desire and indeuour to serue and please God in the duties of a godly life For though eternall life be the free gift of God and he may bestow it where he will yet he giueth it not vnto any whom he doth not first fit for it induing them with grace before he aduanceth them to glory and working holinesse in them whom Heb. 12. 14. he purposeth to bring vnto happinesse without which no man shall see God as the Apostle speaketh Though we are not saued and glorified for a godly life but for the merits and righteousnesse of Christ applied by faith yet we are not saued without it seeing it is the way which leadeth vs vnto this place of heauenly happinesse in which if we trauaile not wee can neuer come to the end of our iourney It is a free inheritance but yet giuen to none who haue not approued themselues the children of God by resembling their Father in holinesse Matth. 25. 34. and righteousnesse It is not Wolues or Goates that must feed in this heauenly pasture but onely the Sheepe of Christ who stand at his right Ioh. 10. 27. hand and none are in this number but those which heare his voyce and follow him And therefore the Apostle calleth this heauenly happinesse a Crowne of righteousnesse not only because it was purchased by the righteousnes 2. Tim. 4. 8. and obedience of Christ but also because it is giuen to none but the righteous and their righteousnesse not by merit but of grace is crowned with it So he telleth vs that wee must first be freed from Rom. 6. 22. the seruice of sinne and become seruants to God bringing forth the fruits of holinesse before wee can attaine vnto that end of euerlasting life The which aboue all other reasons should powerfully mooue vs vnto the duties of Gods seruice in a godly life For seeing as the Apostle speaketh we expect to receiue a Kingdome which cannot be moued let vs haue Heb. 12. 18. grace whereby we may serue God acceptably with reuerence and godly feare And so I will conclude this part of my Treatise contayning the arguments and reasons which may effectually perswade vs to the leading of a godly life And now nothing remayneth but that I intreate thee Christian Reader not slightly to passe ouer what hath beene sayd but that thou consider and weigh seriously these reasons which I haue produced And if they conuince thy Iudgements as they must needs if it be not wilfully blinded that the godly life is most happy and blessed both in respect of Gods glory and thy owne benefit freedome from euill and fruition of good present comfort and future hope be incouraged to goe forward in this way with more diligence and greater speed if already thou walkest in it or be perswaded by them if thou art not as yet entred into this course of Christianity now to resolue of a happy beginning leauing thine eager pursuit of worldly vanities which if nothing else yet miserable experience in the end will teach thee to be not onely vnprofitable but if thou preferre them in thy iudgement and loue them in thine heart before spirituall and heauenly excellencies hurtfull and pernicious and betaking thy selfe vnto a new course indeuour to serue and please God thorowout the whole remainder of thy daies in the duties of a godly life For be thou well assured that these reasons shall be powerfull and effectuall either to perswade thee or to condemne thee and shall serue as euidences of truth to draw thee vnto God in the duties of holinesse and righteousnesse or as euidences of terrour to conuince thee before God at the day of Iudgement for thy wilfull neglect and contempt of all meanes and motiues which in this acceptable time and day of saluation he hath graciously granted thee to draw thee by the way of Grace and godlinesse into that his heauenly Kingdome full of glorie and happinesse THE SIXTH AND LAST BOOKE OF A GODLY LIFE INTREATING OF THE IMPEdiments which vsually hinder and discourage men from entring into and proceeding in the Christian duties which are required vnto it and of the helpes and meanes whereby they may be remooued CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the Arch-enemie of our saluation §. Sect. 1 That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life HAuing spoken of the duties of a godly life and of the meanes whereby we may be inabled to performe them it now followeth according to the order which we haue propounded in the beginning of this Treatise that we in the last place set downe the impediments which vsually hinder vs from entring into this Christian course and from proceeding when we haue resolued to begin and go forward in it For as there is nothing excellent of great moment wherein we meete not with some mighty opposition and notable hinderances which if we be not well armed and prepared will discourage vs from attempting it or disable vs in atchieuing it so nothing in the world findeth more lets and discouragements then our entrance into the course of Christianity and our progresse in the wayes of godlinesse For whereas all the promises of this life and the life to come doe infallibly belong vnto all those who serue the Lord in the duties of holinesse and righteousnesse from whence there ariseth an impossibility that they should miscarry who conscionably performe them or not attaine vnto euerlasting happinesse who walke constantly in the way that leadeth vnto it hereof it is that the enemies of our saluation bend all their might and malice to keepe vs from entring into this way or to diuert vs out of it if wee haue already begun to runne this race These enemies are the deuill who is the chiefe and
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
duties of a godly life to seeme vnto vs by fits more difficult and wearisome Yea if wee rest vpon our owne strength and abilities the infirmities and corruptions which we shall discouer will be notable discouragements to hinder vs in the wayes of godlinesse and like children which presume to goe alone when they haue onely strength to walke as they are led in their fathers hand we shall by receiuing many falls and knocks be so daunted and dismayed that we shall be afraid to set a foot forward in the duties of Christianity as farre exceeding our abilities of performance Whereas if seeing our frailties and infirmities we take occasion thereby to deny our selues and our owne strength and wholly distrust the weake reede of our owne free wills as being vtterly insufficient to stay and vphold vs in our Christian course And contrariwise altogether rely vpon Gods power and promises and acknowledge that his grace is sufficient when we most see and bewayle our owne weakenesse and impotencie wee shall heereby receiue no discouragement 2. Cor. 12. 9. but goe on cheerefully in all holy duties of his seruice For when wee are most blinde and ignorant this grace of God will bee all-sufficient to inlighten vs when wee are most weake and feeble it will confirme and strengthen vs when wee most distaste the duties of Christianity as being bitter and vnpleasant to our corrupted nature it will by changing and renuing it make them to become easie and pleasant and as wee see in the example of Dauid sweeter vnto our mouthes then the hony and the honey combe When wee feele the flesh rebelling and Psal 19. 9 10. lusting against the Spirit it will mortifie and subdue it And when our tumultuous passions and inordinate affections doe rage in vs striuing to carry vs with headlong fury from the seruice of God to the seruice of Satan the world and our owne vnruly lusts it will powerfully purge away their corruption rectifie their disorder and make them become seruiceable to the spirituall part like wild beasts which being in their owne nature fierce and cruell and ready to deuoure or teare vs in pieces when they are mastred and tamed become helpefull and commodious for diuers vses And thus the grace of God sanctifieth our loue and weaning it from worldly vanities fixeth it vpon spirituall and heauenly things Thus it changeth our choller into zeale our hatred of good things into the hatred of that which is euill our worldly sorrow into repentant griefe for sinne our carnall ioy into spirituall reioycing in the assurance of Gods fauour and our desperate boldnesse and audaciousnesse into Christian courage and magnanimous resolution which will inable vs valiantly to oppose and ouercome all difficulties which would discourage and hinder vs in the profession and practice of true godlinesse So that the difficultie of Christian duties compared with our owne frailties and infirmities will not discourage vs if wee doe not seuer the Law from the Gospel looking onely vpon that obedience which it requireth and not vnto that grace of God which the Gospell promiseth and which he purposely bestoweth vpon vs that thereby we may be enabled to performe that which he commandeth But rather the sight and sense of our owne weakenesse will but make vs cling the faster to the firme pillar of our strength and to flee vnto him in our earnest effectuall prayers desiring him to command what he will if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth §. Sect. 2 That a godly life is made easie through the power of God the Father assisting vs. Secondly the duties of a godly life which are so difficult in respect of our frailty and corruption become easie and familiar vnto vs not onely in respect of this grace whereby our natures are changed and renewed but also in respect of those fresh supplies which wee daily haue from God himselfe euen the Father Sonne and holy Spirit For first God the Father doeth not content himselfe to haue regenerated vs and renewed our nature and so to leaue vs but hee daily repaireth our decayed strength hee doeth not onely infuse some spirituall graces into vs and so leaue vs to be vpheld by their inherent strength but hee still standeth by vs and continually assisteth vs by his power and prouidence out of his rich Treasury supplying what is wanting strengthening vs when wee are ready to faint raysing vs when wee slip and fall repairing his graces with new supplies when they are spent and wasted and as it were re-inforcing his spirituall Bands and Troupes when as they are enfeebled and wearied in the conflict of tentations Hee not onely commandeth the duties of his seruice but also that wee may bee both incouraged and inabled to doe them hee promiseth his assistance and that hee will ioyne with vs supplying by his all-sufficient power what is wanting through our weakenesse Thus hee willeth vs to a Joel 2. 12. repent and turne vnto him and b Jer. 31. 18. worketh also this conuersion and repentance exhorteth vs to c Jer. 4. 4. circumcize our hearts and withall d Deut. 30. 6. promiseth that hee will circumcize them inioyneth vs to e Deut. 10. 12. loue and feare him and f Rom. 5. ◠sheadeth abroad his loue in our hearts by his holy Spirit whereby hee inflameth them with loue towards him and g Ier. 32. 40. putteth his feare into them that wee dare not depart from him by doing wilfully any thing that is displeasing in his sight Though then wee bee naturally barren in the fruits of new obedience yet this must not discourage vs seeing the Lord hath promised that hee will make vs trees of righteousnesse planted by his owne Esa 61. 3. Psal 1. 3. right hand which shall bring foorth fruit in due season like trees planted by the riuers of waters and that he will powre the sweet dewes of his grace vpon him that is thirsty and floods vpon the dry ground If we be feeble Esa 44. 3 4. and weake in our owne strength yet the Lord himselfe will strengthen and incourage vs in euery good worke by his gracious presence saying Feare thou not for I am with thee be not dismaid for I am thy God Esa 41. 10 11 14. I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee When wee finde and feele our faintnes and feeblenes in holy duties let not this make vs to desist giue them ouer as impossible to bee atchieued but let vs remember that the euerlasting God the Lord the Creatour of the ends of the earth fainteth not neither Esa 40. 28 29 30 31. is weary who giueth power to the faint and to them that haue no might increaseth strength So that
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
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
will Ezech. 34. 22 to 31. set one Shepheard ouer them and he shall feede them euen my seruant Dauid that is Iesus Christ the Sonne of Dauid hee shall feede them and he shall be their Shepheard And I the Lord will be their God and my seruant Dauid a Prince among them I the Lord haue spoken it And I will make with them a couenant of peace and I will cause the euill beasts to cease out of the Land and they shall dwell safely in the Wildernesse and sleepe in the Woods c. §. 2 The causes of spirituall securitie respecting our selues The causes of this spirituall securitie on our part are those vertues and graces receiued from God which haue the promise of it and make vs fit and capable to receiue and apprehend it when as the Lord of his free grace doth offer it vnto vs. The principall whereof is the Spirit of adoption crying in our hearts Abba Father which sealeth vp Rom. 8. 15 16. in our hearts the assurance of Gods loue and beareth witnesse with our spirit that we are children of God And if Children then Heires and Heires of God and Co-heires with Christ who as we suffer together so shall we be glorified together The which Spirit of adoption is opposed to the Spirit of bondage and freeing vs from all seruile feare doth inuest vs with the priuiledge and together with it the peace of securitie of the Children of God And this Spirit also is accompanyed with an whole Armie of spirituall Graces which taking vp and as it were manning the Fort of our hearts doe keepe them and vs safe and secure in all assaults of danger and the spirituall encounters of tentations so as they shall neuer bee able to make vs fall away or alienate vs from Gods vse So the Apostle Peter telleth vs that if we giue all diligence 2. Pet 1. 5 6 10. to make our Calling and Election sure by adding one Grace and Vertue to another this golden Chaine will so keepe and strengthen vs that we shall neuer fall that is neither from the estate of Grace in this life into the state of sinne and death nor from our assurance of the state of Glorie in the life to come into that miserable condition of condemnation and destruction §. 3 Of the particular causes of spirituall securitie first sauing knowledge But besides these Graces in generall there are speciall Graces which are the causes of this spirituall Securitie both because the promise of it is made by God vnto them and because in this respect wee become capable of it and fit to apprehend and receiue it when the Lord in mercy bestoweth it vpon vs. The first of these is the sauing Knowledge and remembrance of God and his sauing Attributes of Wisedome Power All-sufficiency Mercy Goodnesse Loue and Truth not onely as they are infinitely in God and of his Essence and Nature but as they extend and are exercised towards vs. For when we acknowledge and remember that God is infinite in all goodnesse and perfection is our God and we his Seruants and Children that he is infinite in wisedome and knoweth what is best for vs how to preuent all dangers to supply most fitly and fully all our wants and to deliuer vs most seasonably from all euill both of sinne and punishment that he is infinite in power and able to doe whatsoeuer he will and can at pleasure destroy our Enemies and defeate all their projects and purposes and arme vs with strength in our greatest weaknesse so as we shall be able to ouer-come them and withstand all their tentations that he is al-sufficient and by himselfe able to supply all our wants as well without as with meanes and a rich portion which is sufficient to make them who inioy him happy in the absence of all earthly good and presence of all temporall miseries that he is infinite in mercy goodnesse and loue towards vs in Christ and therefore as willing as able to doe that for vs which he knoweth to be best and most fit to make vs eternally happy and that he is also infinite in truth most infallibly verifying and accomplishing his Word and gracious Promises made vnto vs of Grace and Glorie temporall protection and euerlasting saluation then doe wee cast our selues securely vpon his prouidence for supply of all our wants protection from all dangers and deliuerance out of all miseries and afflictions So that as carnall securitie is caused through the ignorance and forgetfulnesse of God and his Attributes so Christian securitie which is opposite vnto it is caused by the knowledge acknowledgement and remembrance of them §. 4 The second cause a liuely Faith in Christ The second cause which produceth this spirituall securitie as the fruit and effect of it is a liuely faith in Christ and firme affiance and Rom. 5. 1 3. confidence in God For being iustified by Faith we haue peace with God and peace of Conscience and with them inward securitie and spirituall ioy euen in afflictions and tribulations So being by Faith ingrafted into Christ and become members of his body we may be secure in his power and protection assuring our selues that hee will preserue his owne members from all euill prouide for them all necessaries and defend them from the malice and power of all Enemies so as they shall not be able to hurt and destroy them which were to suffer a mayme in his owne blessed Body If we by Faith relye our selues vpon this Rocke of strength then though the Rayne descend and the Floods come and the Winds blow and beate vpon vs yet we are secure Matth. 7. 26. from all danger because wee cannot sinke or fall being founded vpon a Rocke If wee beleeue Gods Promises of preseruation and protection there is no cause of feare in the greatest extremities because we are sure of helpe and deliuerance which is certainly promised to all the faithfull according to the saying of Iehosaphat Beleeue 2. Chron. 20. 20. in the Lord your God so shall yee bee established beleeue his Prophets and yee shall prosper If beleeuing in God we put our affiance in him and cast our selues wholly vpon his prouidence and protection this will worke in vs this spirituall securitie For he that dwelleth in the secret of Psal 91. 1 2 3 c. the most High shall abide vnder the shadow of the Almightie Hee that maketh the Lord his refuge fortresse and trust shall bee deliuered from the snare of the Fowler and from the noysome pestilence Hee will couer him with his feathers and vnder his wings shall he trust his Truth shall be his shield and buckler He shall not be afraid for the terror by night nor for the arrow that flyeth by day c. because hee hath made the Lord his refuge and the most high his habitation There shall no euill befall him neither shall any plague come neere his dwelling For hee will giue his Angels charge ouer
approue our selues to be the children of our heauenly Father by hauing his image of holinesse and righteousnesse stamped on vs and by yeelding in all things obedience to his Will that so we may be acceptable in his sight then will hee giue vs the spirit of adoption which will cast out all seruile feare and giue vs much confidence boldnesse and securitie in the assurance of his loue §. 6 The sixt meanes contempt of the World The sixt meanes to enioy this spirituall securitie is to cast out of our hearts all carnall loue of earthly things and so to contemne the world and worldly vanities as that we can be content if God so pleaseth to leaue them as well as enioy them For if hauing our desires mortified to the world wee haue learned with the Apostle Paul In whatsoeuer state wee are therewith to be content If wee know how to bee Phil. 4. 12. abased and how to abound and bee euery where and in all things instructed both to be full and to be hungrie both to abound and to suffer need then may we in a great part be freed from all carnall feare and both securely enioy these transitorie things when God giueth them because it will not much trouble vs if it bee his pleasure to take them away and also securely want them when God scanteth vs of them because our desires and hopes are moderate after their fruition For our feares hold a proportion with our loue and hope neither can they Defines timere si sperare desieris Seneca be little if these be great nor contrariwise excessiue and immoderate if these tempered and ouerruled with reason and religion And therefore if our hearts be weaned from the loue of earthly things then may we hold them as children their birds which they are wearie of in our open hands being secure and carelesse whether they stay with vs or as Salomon speaketh like the Eagle betake themselues to their Pro. 23. 5. wings and flee away But if our affections and loue bee still fixed and fastned on them then will wee be vnwilling to leaue them and so alwayes Nemo secuâ—us est in his bonis que potest inuitus aâ—â—â—tere August de lib. arbit in feare lest they be taken from vs. For as one sayth no man can be secure in the fruition of that which he is altogether vnwilling to lose and forgoe §. 7 The seuenth meanes to keepe our hearts vpright and our consciences pure The fift meanes of spirituall securitie is to keepe our hearts vpright and our consciences pure and vndefiled from sinne especially from such sinnes as are committed not through ignorance and infirmitie but against knowledge and conscience Or if we haue fallen into any such our second care must bee to arise out of them and forsake them and to purge our consciences by bathing them in the blood of Christ by Faith and in the teares of vnfayned repentance For the Hic murus abenâ—us esto niâ— conscire sibi nulla pallescere cul a Horâ—t epist l. 1. Epist 1. conscience is of the nature of the eye it must be kept cleane and then it will be cheerfull and quiet but if we nourish in it willingly the least sinnes as it were little Motes in our sight it will smart and rage and neuer bee quiet till they bee cast out And so long as we doe thus preserue the peace of a good conscience wee may bee secure and without Exemplo quodcuâ—que malo committitur ipsi displicet authori prima haec est vltio quod se iudice nemo nocens ab â—oluitur improba quamâ—is gratia fallacis praeâ—oris vicerit vrna Iuvenal Satyr 13. feare because we haue also peace with God For if our heart condemne vs not then haue wee confidence towards God as the Apostle speaketh and whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things which are pleasing in his sight But if our heart condemne vs then will not God acquit vs for hee is greater then our heart and knoweth all things So that onely the pure conscience can be the secure conscience for sinne is the onely cause of feare and therefore if iâ— be purged away there is no place for feare to lodge in But if sinne remayne and defile the heart and conscience there is no 1. Ioh. 4. 20 21. roome for securitie for how can a man be secure that by guilt of sinne is liable to Gods displeasure and hath broken the peace with him Quid prodest recondere se oculos hominum aâ—resque vitare bona conscientia turbam aduocat mala etiam in solitudine anxia atque sollicita est si honesta sunt quae facis omnes sciant Si turpia quid refert neminem scire cum tuscias O te miserum si contemnâ—â— hunc testem Senec. Epist 43. Socrates interregaâ—us qui securè viuerent qui inquit nihil sibi consciunt mali Max. in serm de Curios Securitatis magna portio est nihil imqui facere c. Senec. Epist 105. how can he not be full of feare that is daily in danger to be attached with his iudgements and to beare the deserued punishment of his sinne And this the Heathens saw by the light of nature namely that Guilt and Feare Innocency and Securitie like inseparable companions accompanie one another For one being asked who they were that liued securely answered They onely who were not conscious vnto themselues of any euill And another affirmeth that it is a great portion of securitie to doe nothing vniustly in which regard men of might lead a life confused and disturbed because looke how much they hurt and so much also they feare For though a man may be safe for the present hauing an euill conscience yet hee can neuer bee secure and though when he sinneth he be not taken with the manner yet he is alwayes in feare of being taken He is troubled in his sleepe and whilest any mans wickednesse is spoken of he thinketh of his owne and though the guiltie may haue the hap to bee hid yet cannot they haue the confidence of it §. 8 The last means is Christian watchfulnesse and often examination of our estates The last meanes of securitie is to keepe a narrow watch ouer all our wayes and often to examine our estates to cast vp our accounts betweene God and vs and when we find that we are cast behind hand to plead Christs payment by a liuely Faith that so wee may get our Quietus est and haue the Hand-writing of the Law cancelled and nayled to his Crosse For this securitie is not caused like that which is carnall by negligence and sloth but by care and watchfulnesse For then may wee securely expect our summons to come to Gods Audit when like the wise Steward we find the Booke of our reckonings iust and straight Then may we with much peace and cheerfulnesse be called to giue vp our accounts when wee find that wee haue profitably imployed our Masters talents and haue encreased them fiue or ten fold by putting them out to the vse of our Lord that is the aduancement of his glorie and good of our fellow seruants Then may wee with the wise Virgins securely expect the comming of our Bridegroome though through naturall heauinesse we be sometimes ouertaken with drowsinesse and take a nap if we doe in our vsuall course stand vpon our watch and haue the Lamps of a Christian profession replenished and trimmed with the inward oyle of Faith and all other sauing Graces and the outward light of good works and a godly and righteous life seeing when hee commeth wee shall enter with him into the bridall Chamber and there solace our selues in his loue and in the fruition of those inestimable and eternall ioyes which he hath prepared for vs the which he grant vnto vs that hath deerly bought them for vs Iesus Christ the Righteous to whom with the Father and the holy Spirit three Persons and one Immortall Inuisible onely wise and infinitely good God be ascribed al glorie and prayse power maiestie and dominion both now and for euer more AMEN Trin-vni Deo gloria FINIS