perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
dwell with vs and principally for our gouernours among other blessings crauing this aboue others that God will be pleased to giue them hearts to erect the exercises of Religion in their families to the aduancement of his owne glory and the saluation of themselues and those who are committed to their charge But yet let neither gouernours nor inferiours content themselues with these family-duties which they performe with others but set some time and place apart for their priuate deuotions that they may haue secret conference with God confessing and bewayling their particular sinnes and corruptions which being knowne onely to him and their owne consciences they would not haue men to take notice of them by any open acknowledgments laying open their speciall wants and desiring earnestly a supply of those gifts and graces wherein they finde themselues most defectiue and rendring thankes vnto God for those peculiar benefits and blessings which in a speciall manner he hath conferred vpon them §. Sect. 3 Of the extraordinary prayers vpon euery good occasion But it is not enough that we vse daily these set solemne and ordinary prayers but we must as our Sauiour inioyneth vs Pray alwayes and as the Luk. 18. 1. 1. Thes 5. 17. Vers 18. Apostle speaketh continually and without ceasing That is we must be ready to pray so often as God shall giue vs any occasion or as the Apostle speaketh in euery thing that is crauing Gods blessing when we vndertake any businesse and praysing his name for his gracious assistance whereby we haue beene inabled to atchieue it crauing his protection at the approching of any danger and his helpe and strength for the ouercomming of any difficulty which affronteth vs in our way In a word we must pray in season that is at our ordinary times and vpon common occasions and out of season that is extraordinarily when any speciall and new occasion offereth it selfe vnto vs. Vnto which prayers there is not required that we should vse our voyce or gestures of the body which are vsed in set prayers or that we should in any continued or long speach of the soule vnto God expresse our selues in all the parts of prayer but onely that we vse sudden and short eiaculations lifting vp our hearts vnto God and as it were darting vnto the Throne of grace our feruent desires which we may doe without being discerned in the middest of a crowd and without any distraction from our ordinary affaires And thus Nehemiah prayed vnto Nehem. 2. 4. God in the presence of an heathenish King for good successe in his suite Moses in the middest of the Armie for helpe and deliuerance when Exod. 14. 15. as they were pursued by the Egyptians And our Sauiour Christ himselfe at the graue of Lazarus And thus are we to pray continually and John 11. 38 41. without ceasing either in our set and solemne prayers or these short expressions of our hearts desires in all companies vpon all occasions and at all times not onely in the day time but euen in the night also either rising with Dauid to praise God when our hearts are rauished with the ioyfull apprehension of some extraordinary benefits according to that At Psal 119. 62. midnight will I rise to giue thankes vnto thee because of thy righteous Iudgements or with the Church in the Lamentations to craue helpe and deliuerance when we lie vnder the waight of some grieuous afflictions Arise saith she cry out in the night in the beginning of the watches powre out thine Lam. 2. 19. heart like water before the face of the Lord c. And this if wee doe our prayer will be more feruent and effectuall our senses and soules being sequestred from worldly affaires and not incumbred and interrupted in these holy exercises with any earthly distractions Or at ordinary times and vpon vsuall occasions lifting and raising vp our hearts and minds vnto God when we wake out of our sleepe praysing him for all his mercies and goodnesse and namely for the rest which he hath giuen vs and desiring the continuance of his loue and fauour with all the signes and testimonies of it But heere our chiefe care must bee that by this continuall custome and daily practice we doe not grow to a lesse esteeme of this high and holy duty that our hearts be not negligent and carelesse in the performance of it and so our prayers become cold and formall and performed more for custome then for conscience but that wee pray with our whole hearts in zeale and feruency of Spirit accounting it the highest priuiledge in the world that we haue daily and continually such sweete entercourse and communion with God and such free accesse vnto the Throne of grace at all times and vpon all occasions to make our suites and requests knowne vnto our Soueraigne King and gracious Father with assurance to haue them heard and granted The which must inflame our deuotion and zeale and cause vs to powre forth our hearts vnto God without which the prayer of the lips wanting the fire of zeale and deuotion will become as the Wise man speaketh the sacrifice of fooles And Eccl. 5. 1. therefore we must with Dauid powre out our soules vnto God and with the Psal 42. 4. afflicted Church lift vp our hearts with our hands vnto the Lord of heauen or else we can haue no assurance to be heard seeing these onely who thus doe Lam. 3. 41. haue the promise according to that of the Psalmist The Lord is nigh vnto Psal 145. 18. Esa 29. 13. all them that call vpon him to all that call vpon him in truth And if we would haue the sacrifice of our prayers accepted of God we must not only offer vnto him our outward members and parts but wash also our inwards our Leuit. 1. 13. hearts and affections and so offer our selues as a whole burnt offering vnto God And whilst we stretch out our hands our hearts also must be inlarged Psal 143. 6. with thirsting desires after the liuing waters and springs of Gods gifts and graces like vnto the thirsty land §. Sect. 4 Diuers motiues vnto the daily exercise of prayer Vnto which daily and continuall prayers with this zeale and feruency of Spirit we may be moued first if we consider that we stand in such Act. 17. 28. neede of Gods continuall helpe and assistance that wee cannot subsist without it the least minute for in him we liue and mooue and haue our being Secondly that we stand daily and continually in want of some gift and grace of God and of all of them in some measure and degree and also of some one or other of Gods temporall benefits or at least of the right and holy vse of them And therefore seeing our wants are continuall and God hath appointed prayer as the hand of the soule to be thrust into his rich Treasury of all grace and goodnesse for a continuall supply
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
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
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
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
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
for a malefactour vvho is suing vnto his Prince for a pardon that concernes his life to turne from him in the middest of his speech and to hearken vnto the motions of his lewd companions solliciting him to returne to his former courses or for a child who being suing vnto his father for his inheritance and by him imployed about writing and sealing his Euidences doth leaue all this waighty businesse and runneth away with his play-fellowes to hunt after Butterflies Finally let vs meditate on that griefe and discontentment which followeth those prayers which are made with these distractions and how with sorrow and late repentance vvee vvish that vvhat vvee haue done had beene done othervvise and contrarivvise of the ioy and comfort vvhich accompanieth and vvaiteth vpon the vvell-performance of these holy duties out of the assurance that they giue vs of Gods loue of the dvvelling of his Spirit in our hearts vvhich hath thus helped our infirmities and that our prayers being acceptable vnto God are surely granted and then thinke vvith our selues that it vvill not stand vvith our vvisedome to gaine all this griefe and lose all this comfort and ioy because vvee vvould not repell these vvorldly thoughts and distractions nor so much as force them to a short absence vvhen as vvithin lesse then the lesser part of an houre our hearts and they might lavvfully meete together §. Sect. 3 That we must pray with our vnderstandings And these are the things generally required that our prayers vnto God may be the speech of the soule now wee are to speake more specially of 1. Cor. 14. 15. 1. Chro. 28. 29. those things which are required hereunto both in our minds and hearts In our minds it is required that we pray with vnderstanding vnto which knowledge is necessary both of the true God vnto whom we pray and of his will reuealed in his Word according vnto which wee are to frame our prayers Wee must know God in his owne nature and persons and in his Sonne Iesus Christ in whom onely wee can know him aright Iohn 17. 3. 1. 18. Matth. 11. 27. Esa 65. 24. Dan. 9. 23. Psal 65. 2. Wee must know him in himselfe and in his sauing attributes towards vs as that hee is a God all-sufficient most mercifull bountifull and gracious and our most louing Father in Iesus Christ who listeneth vnto our suites before wee make them a God that heareth prayers and is more ready to giue then wee to aske Secondly wee must haue knowledge of Gods reuealed will which ought to be the rule of all our suites from which if wee swerue we shall erre in our owne inuentions and Rom. 8. 26 27. aske we know not what We shall not pray in the Spirit which teacheth vs to pray according to the will of God and wanting this guide and not knowing of our selues how to pray as wee ought wee shall aske things hurtfull as well as profitable and such as tend rather to the satisfying our carnall lusts then the furthering of our eternall saluation We shall aske Iam. 4. 2 3. amisse and so obtaine nothing at Gods hands seeing though we like foolish children aske things euill and hurtfull yet our heauenly Father onely Matth. 7. 11. wise knoweth to giue good things alone vnto his children that aske him neither hath he made any promise at large that he will grant whatsoeuer we aske which because through our ignorance wee are apt to aske that which is euill as well as that which is good would be in this case a threatning 1. Iob. 5. 14. rather then a promise but that our suites shall be heard if we pray according to his will §. Sect. 4 That we must pray in faith Secondly it is required that we pray in faith for we cannot come vnto God before we beleeue that God is and as the Apostle speaketh How shall Heb. 11. 6. we call vpon God in whom we haue not beleeued seeing no man is willing to pray vnlesse it be for forme and fashion sake but he who is perswaded that God will be gracious vnto him and giue eare vnto his requests Secondly without faith our persons are not accepted of God and they can no otherwise be accepted but in Christ nor we be in Christ but by faith and consequently our actions cannot please him when our persons doe not yea being tainted with our corruptions they are turned into sinne Thirdly Rom. 14. 23. we can haue no accesse vnto God but through Christ our Mediatour being naturally dead in sinne and the children of wrath as well as others Eph. 2. 18. neither haue we any interest in Christ till by a liuely faith we be ingrafted into him Fourthly without faith we haue no hope to be heard seeing the prayer of the faithfull man onely auaileth with God as the Apostle speaketh and as we beleeue so it shal be vnto vs. For we haue no assurance but from Jam. 5. 16. Gods promises which are alwayes made vpon the condition of faith bringing foorth the fruits of vnfained repentance In all which respects it is most necessary that we ioyne faith with our prayers and first a iustifying faith which applieth vnto vs in generall the promises of the Gospell Christ Iesus and all his benefits and assureth vs of the remission of our sinnes of reconciliation with God and that both our prayers and persons are accepted of him whereby wee are imboldened to approch vnto the Throne of grace that we may obtaine mercy and finde grace to helpe in time of Heb. 4. 16. 10. 22. neede And secondly some more speciall acts and branches of this faith which perswade in particular 1. That our prayers in their seuerall parts are agreeable vnto Gods will and Word that the things we pray for be good and lawfull tending to the aduancement of Gods glory and our owne saluation and such as the Lord hath promised to bestow vpon vs. Secondly that thus praying according to Gods will he will heare vs graciously and grant vnto vs euen those particular blessings and benefits which wee haue Mat. 7. 7. Ioh. 16. 23. craued and God hath promised to bestow vpon vs namely in that manner which he hath promised to giue them that is when we begge spirituall graces and heauenly glory which God hath absolutely promised without any condition in some degree as in his wisedome hee seeth fitting for vs we must accordingly absolutely beleeue that we shall receiue them but when we craue temporall benefits which God hath promised conditionally so farre foorth as they will stand with his glory and our spirituall good and euerlasting saluation we must beleeue that wee shall obtaine them so farre foorth as they will stand with these conditions And thus in both kinds we must pray in faith and as much as in vs lyeth banish wauering and doubting for he that wauereth is like a waue of the sea 1. Tim. 2. 8. Iam. 1.
shew and appearance of it so farre foorth as it doth not crosse Christian apologie and profession nor that rule of piety and charity giuen by our Sauiour Christ Let your light so shine before men Rom. 10. 10. Dan. 6. 10. that they may see your good workes and glorifie your Father which is in heauen For we may easily fall as diuers doe into the contrary extreme who so shun the shew of hypocrisie that they auoyd all profession of Religion and are as much ashamed to bee taken in the exercise of prayer or such like pious duties though it be at vnawares especially by those who are not as forward in profession as themselues as if they were doing somthing which is faulty and vnlawfull But this vse of voyce is necessary only in such priuat prayers as are set and solemne ordinary and in a priuate place for as for those short prayers eiaculations which are to be vsed vpon all occasions and in all companies it is sufficient that we lift vp our hearts vnto God without vsing the voyce especially in the presence of others whē the thing we pray for concerneth not them but our selues and least of all when as 1. Sam. 1. 13. Nehem. 2. 4. they do not ioyne with vs in the sincere profession of the same truth as before wee shewed when we spoke of these short prayers and eiaculations § Sect. 2 That we must not affect prolixity and superfluity of words in our prayers And these are the things to be obserued in prayer in respect of our gesture and voyce In respect of the speech it selfe or words whereby our prayers are expressed diuers things are to be considered First in respect of the quantity and continuance of them wee must auoyd affectation of prolixity superfluity of words vaine babbling and idle repetitions which proceed not from any feruency of affection and earnestnesse of desire to obtaine the things we pray for arising from the sight and sense of our wants for in this case it may be lawfull and requisite to repeate often the same things as pressing our suits with such importunity as will admit of no deniall according to the example of Daniel O our God heare the prayer Dan. 9. 17 18 19. of thy seruant O my God incline thine eare and heare O Lord heare O Lord forgiue O Lord hearken and doe c. And of our Sauiour Christ himselfe Mark 14. 39. praying often in the same words that if it were possible the bitter cup of his Passion might passe from him but out of an opinion that we shall be the rather heard for the length of our prayers or out of an ostentation of our holinesse and deuotion or our extraordinary gift aboue others inabling vs to continue long in this exercise For this our Sauiour straitely forbiddeth When ye pray vse not vaine repetitions as the Heathen doe for Mat. 6. 7 8 9. they thinke that they shall be heard for their much speaking prescribeth the contrary practice in propounding that short and most pithy forme for our imitation and condemneth as hypocriticall in the Pharises who vnder pretence of long prayers deuoured widowes houses And Salomon likewise Math. 23. 14. Eccles 5. 2. Be not rash with thy mouth and let not thine heart bee hasty to vtter any thing before God for God is in heauen and thou vpon the earth therefore let thy words be few Of which our Sauiour giueth this reason Because our Father knoweth what things we haue need of before we aske him that is being infinite in wisedome he needeth not that wee should expresse our mindes in multitude of words for he vnderstandeth the desires of our hearts and being our gracious Father our wants serue as a loud cry and eloquent Math. 6. 8. oration to moue him to supply them and therefore hee needeth not that wee should vse multitude of words to giue him notice of those wants which he already knoweth before we aske nor to perswade him to grant our suits being more ready to giue then we to craue And Salomon rendreth another Because in the multitude of words there wanteth not sin which Pro. 10. 19. as it is generally true so especially in the exercise of prayer seeing through our naturall corruption we are so auerse vnto this duty and in the performance of it subiect to such coldnesse dulnesse and wearinesse that long prayers are often performed with much negligence and subiect to the interruptions and distractions of worldly cogitations and wandring thoughts And yet we are not so to vnderstand Salomon and our Sauiour as though they simply commended short prayers and condemned those that are long for the Wise-man himselfe at the consecrating of the 1. King 8. 22. to 54. Temple made one of the longest prayers that wee reade of in the Scriptures and our Sauiour is said to haue continued whole nights in prayer And the Apostle exhorteth vs to pray continually and with all manner of 1. Thes 5. 17. Ephes 6. 18. Col. 4. 2. prayer and supplication in the Spirit watching thereunto with all perseuerance But they onely forbid and condemne hypocriticall ostentation and superfluity of words vaine repetitions and opinion of meriting to be heard for them or when our words exceed our matter in their multiplicity and much babbling or both our words and matter our zeale deuotion and attention Neither are such prayers to be condemned for their prolixity but rather much to be commended when as there is no superfluity in our words to expresse our matter and mindes nor any negligence or want of zeale and attention in powring them forth before God for if we haue with the length of our prayers variety of good matter attention and feruency of affection we cannot be too long in this holy exercise And therefore the best rule of direction in this behalfe is that wee fit and proportion our words to our matter and both matter and words to our minds and hearts our faith and feruency deuotion and attention For if there be store of this diuine fire to kindle it the more fuell we cast on the greater the blaze and heate will be whereas if there be but some little fire and small sparkes too much of this fuell cast on at once will not helpe to kindle it but rather extinguish and put it cleane out In which regard wee are not alwaies to stint our selues to the same proportion and length of prayer but to watch the best opportunities and to diue our selues deepest in this Poole when the Spirit of God hath descended and moued the waters More specially we are ordinarily most fit for long prayers when our soules are prepared thereunto either by extrordinary afflictions when as our hearts are full of sorrowes and need a large vent to let them out and powre out our complaints into Gods bosome and replenished with feruent desires for helpe and deliuerance or by extraordinary benefits when as they are full of ioy
and strength or troubled with such infirmities which cause greater appetite then good disgestion they doe not fully satisfie hunger nor eate so much as the stomacke craueth seeing this fulnesse within a few houres will turne to a superfluous burthen and this enough will proue too much but they must as we say rise with an appetite and not make such a churles feast as we can eate no more For heerein Christian temperance is exercised when we stint the stomacke of its desire and teach it good manners following heerein the direction of reason and not like bruite beasts of sense and appetite In which respect one giueth this rule that our ordinary Sunt tibi quotidiana ieiunia refectio satietatem fâ—giens c. Hyer ad Eustoch diet should be a daily abstinence and our refection without all glutting satiety for it profiteth not to goe two or three dayes with empty bellies if afterwards we surcharge them with too much fulnesse and recompence our fast with saturity and excesse Lastly seeing the end of our eating and drinking is that we may bee fitted and better inabled for the seruice of God in the common duties of Christianity and the particular duties of our callings wee must therein respect grace as well as nature the glory of God as well as the preseruing of our health and strength and the thriuing of our soules as well as the nourishment of our bodies In which regard the best rule of Christian moderation in our diet is that we eate and drinke so much onely as may make vs fit to serue God in religious duties as hearing reading conferring praying and in the duties of our callings that we may hauing our spirits refreshed and our strength repaired more cheerefully and vigorously vndertake and performe them and not so much as dulleth our spirits and maketh our bodies heauie and sluggish whereby we faile of our ends and become lesse fit for any good duties And this the wise Salomon requireth euen of Princes themselues that Eccl. 10. 17. they eate in due season for strength and not for drunkennesse And our Sauiour Christ would haue vs so to eate and drinke as that thereby we should Luk 21. 34 36. not be disabled vnto continuall watchfulnesse and prayer To which purpose one saith well that when we rise in the night to prayer our stomakes Ad orationem tibi nocte â—ergenti non indigestio ructum faciat sed initaâ— Hier ad Eustoch Non est ergo omnino à varijs cibis abstinendum Sed in ijs non est studium ponendum Clemens paedag l. 2. c. 1. should rather vpbraide vs with their emptinesse then with their crudities and indigestion And as we must auoide excesse in quantity so also in variety not that it is vnlawfull to eate of diuers dishes so farre foorth as it will stand with our health and strength but that we doe not too much affect it and pitch our studie vpon it For if wee doe it will be a notable meanes to draw vs on to excesse and gluttony when as hauing eaten enough we will still feede on new and more dainty dishes then the former because we would please our taste with this variety It is a notable meanes vnlesse we haue Ostridge stomackes to disturbe concoction and impaire the health when we make them like a Noble mans kitchin furnished and fraughted with all varieties which land and sea can yeeld vnto them iumbling together like wares in a Brokers shop things of a farre different nature some whereof are of easie disgestion and some of hard and some also of a middle nature as if herein also they would make this Microcosme and little world of man like vnto the greater world containing in it at least some small fragments of innumerable creatures Finally as it is hurtfull for the body so not good for the soule the which is wained from spirituall comforts whilest it is too much affected with these carnall delights For as one saith When the body is resolued and as it were melteth Cum corpus refectionis delectatione resoluitur cor ad inane gaudium relexatur Gregor in this pleasure of refection the heart is loosened vnto vaine ioy and sensuall delight §. Sect. 8 Of moderation in respect of the quality of our meates In respect of the qualitie of our meates and drinkes Christian temperance and moderation must be vsed in bridling our appetite and taste that they doe not licourously long after at least in our ordinary dyet such as Luk. 16. 19. are curious and costly daynty and delicious which was the sinne of the rich Glutton who in the parable was condemned vnto hell and tormented in that part wherein he had chiefly offended For howsoeuer it is lawfull for all men at some times to feede vpon the choysest of the creatures if the cost exceede not their state and meanes and if they bee not much affected but come into their way without any great care or trouble and though it be lawfull at all times for those that are weake and sickly 1. Tim. 5. 23. and cannot safely eate courser and and ordinarie meates to prouide if they be able such dainties and meates of good nourishment and easie concoction as will agree with their stomacks yet for those that are healthy and strong it is not lawfull that they should with the rich Glutton euery day fare deliciously nor conuenient though it were lawfull to doe it often and ordinarily seeing he who will doe all that is lawfull Citò enim adducuntur vt ea faciant quae non licent qui faciunt omnia quae licent Clemens paed l. 2. c. 1. Solus in illicitis non cadit qui se aliquando à licitis cautè restringet Greg. in Moral Exod. 19. 12. will within awhile doe also that which is vnlawfull he that will walke vpon the brinke is still in danger of falling into the water though yet he be vpon firme ground and hee that will stretch his desires to the extreme borders of vertue is within one step of vice the which was typically implied at the giuing of the Law where the Lord forbiddeth the people not only to come into the Mount but also to touch the borders of it And therefore if we would shun intemperance in diet which is vtterly vnlawfull we must moderate our appetite euen about those things which are lawfull and auoide carefully all meanes that tend vnto it Among which one of the chiefest is delicacie of meates which draweth on the appetite vnto excesse with the strong Cable of bewitching delight And not much lesse dangerous are pleasant sawces curiously cooked both which are to be ordinarily shunned of all who would be temperate in their diet For as wee cannot attaine vnto Iustice by coueting much wealth nor vnto temperance by the meanes of intemperancie so neither as one saith can we be Clem. Alex. paed l. 2. c. 1. brought vnto a Christian-like course in our diet
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who
much more light by compassion and fellovv-feeling and by bearing of it vpon many shoulders Finally they stirre vp Gods graces in one another both by word and good example helping to remooue impediments that lye in the way and exhorting one another to cheerefulnesse in their iourney they hasten their speed towards the Kingdome of heauen §. Sect. 2 That we must not rashly rush into all companies but with good choyce and aduice and also with due preparation Now if any of these benefits bee wanting in societies or the contrary euils fall out through this conuersation and mutuall conuersing one with another the fault is not in the things themselues but in their sinfull corruptions vvho peruert them from their first institution and grosly abuse them to ill ends For as it is generally obserued that the more any thing excelleth in excellency the greater is the difficultie in attaining vnto it and the greatest benefits in temporall things are most lyable vnto abuse so cannot it bee denyed but that it is much more hard to attaine vnto the right vse of society then of solitarinesse and lamentable experience teacheth vs that those who make conscience of their vvayes and desire to carry themselues in all places as in Gods presence doe more often forget him and their duty when they are in company then when they are alone and fall into many more errours and sinnes because they haue more occasions and doe lye open vnto many tentations of the world if they doe not make the better choyce of their companions or at least keepe not a strict watch ouer their words and wayes that they bee not ouertaken In which regard it is necessary vnto this Treatise of a godly life that wee set downe some directions which may serue to guide vs in our course when we conuerse vvith others And these either generally respect the duties that concerne society vvith all men or more specially those vvhich belong to our ovvne families The duties that concerne society vvithall either respect our preparation before wee goe into company or bee such as wee ought to perfome when wee are come into it The first generall dutie in our preparation is that vvee doe not rashly rush into all companies but seeing there are amongst men many more bad by vvhose society vvee may be made much vvorse then good by vvhom vvee may in our conuersing vvith them receiue much fruit and benefit that therefore before vve resort vnto them vvee make carefull choyce of such as may either in all likelihood doe vs good or at least receiue some good from vs. And because we are often mistaken in our choyce not knowing the course and conuersation and much lesse the hearts and affections of men before we haue had some tryall of them therfore it is fit that we pray vnto God that he will direct vs in our choice and make our meeting and society profitable for the aduancing of his glory and our good The which is to be vnderstood when as we are free and left to the choice of our companions and not when they are put vpon vs or we vpon them by some vrgent necessity the duties of our calling some waighty businesse or other vnlooked for accident Secondly let vs pray also vnto God that hee will by his grace and holy Spirit so assist vs as that our meeting society may tend to the aduancement of his glory good one of another Thirdly seeing the enemy of our saluation doth in all places lay so many nets and snares to intrap vs and especially in our companie if it be not well chosen whereby it commeth to passe that we are often caught at vnawares and depart away worse then when we came into it therefore we must resolue beforehand that wee will arme our selues against all these dangers and keepe a narrow watch that wee be not ensnared or ouercome of any euill Fourthly we must not propound this as the end of our society to passe away the time with lesse tediousnesse or to delight our flesh with carnall pleasure but goe into it with this resolution that we will doe our best indeuour either to receiue some good thereby especially to our soules by gayning more wisdome and knowledge or better our desires and affections or more power and cheerefulnesse in the seruice of God and in the performance of all Christian duties or to doe some good vnto those who consort with vs by our words examples and actions either by keeping them from sinne when they are ready to fall into it and pulling them as the Apostle Iude speaketh like firebrands out of the fire Iude vers 23. or instructing them that erre from the truth in the right way or performing vnto them some other Christian dutie which may further their saluation either as a meanes of their conuersion whereby they may bee Vers 20. gained vnto Christ or for their further building in their most holy faith the which we are chiefly to intend as an excellent worke for hee that conuerteth Jam. 5. 20. a sinner from the error of his way shall saue a soule from death and hide a multitude of sinnes as the Apostle Iames speaketh And if wee be not thus resolued before wee come into companie but rather goe with a purpose to fit our selues to euery bodies humour and rather to please then to profit either them or our selues like reedes that will bend with euery breath or writing tables which being newly made cleane are fit to receiue any impression of good or euill it were much better to refraine companie and to be alone seeing there is more danger of hurt then hope of being made ere a whit the better Finally wee must be no more carefull in putting off our rags and old clothes in making our selues handsome in our outward habit and attire before we goe into respected company then in putting off and casting from vs turbulent passions and disorderly affections and in decking and adorning our selues with the contrary graces of Gods Spirit As for example wee must subdue our pride which maketh all meetings vnprofitable by stirring vp heart-burnings and contention amongst men either about preeminence and precedency or when they are crossed in their proud humours and conceits so also our wrath and frowardnesse of nature which is prouoked with euery small occasion enuy towards superiours and disdayne towards our inferiours And contrariwise we must put on brotherly loue which is the best ornament to fit vs for Christian society as freeing vs from many corruptions which make company vnprofitable and inabling vs vnto many duties which are necessary vnto it For charity suffereth long and is kinde enuieth not vaunteth not it selfe is not puffed vp doth not behaue it selfe vnseemely 1. Cor. 13. 4 5 6 7. seeketh not her owne is not easily prouoked thinketh no euill reioyceth not in iniquity but reioyceth in the truth beareth all things hopeth all things endureth all things And with it wee must put
on the Spirit of meekenesse and patience which will enable vs to put vp iniuries and to passe by offences and to beare with the infirmities of our brethren till by some good meanes they may bee amended the Spirit of humility which will make vs to deny our selues our owne wills and obstinate conceits and to thinke better of the good parts of our brethren then our owne candidous and ingenuous simplicity whereby we are apt to interprete the words and actions of our brethren in the best sence and euen to season them if they be somewhat sowre or bitter with the sweetnesse of our nature and disposition §. Sect. 3 That our whole carriage and conuersation must be religious ciuill and honest And thus we are to prepare our selues before we goe into company if we desire to profit by it Now after we are come into it diuers duties are to be performed of vs some whereof generally concerne our whole conuersation and some more specially respect our workes and words Generally there is required that our carriage and conuersation bee holy and religious in respect of spirituall things and ciuill and honest in respect of the things of this life And first that chiefely ayming at Gods glory and our owne saluation wee labour by all meanes to aduance them and shunne all occasions in our whole conuersation whereby they may bee any waies impeached and hindred Secondly that wee be innocent and vnblameable in all our words and actions and giue no ill example scandall or offence vnto any that keepe companie with vs but shine before them in our faith and holy profession and in the light of a godly life that so they seeing our good workes may glorifie our heauenly Father and by our holy example may be gayned vnto Christ So the Apostle exhorteth Matth. 5. 16. vs to abstaine not onely from all euill but also from all appearance of 1 Pet 2. 12. it propounding himselfe an example of it vnto the Thessalonians for their imitation Ye are witnesses saith he and God also how holily and iustly and 1. Thes 2. 10. vnblameably we haue behaued our selues among them that beleeue for whom hee also prayeth that their whole spirit and body might be preserued blamelesse 1. Thes 5. 22 23. vnto the comming of our Lord Iesus Christ. Thirdly wee must bee iust and righteous in all our conuersation obseruing truth in our words and equitie in our actions giuing vnto euery one their due and dealing with others as wee would haue them to deale with vs which is a mayne bond of all good society and maketh it to hold together with peace and comfort And thus the Apostle exhorteth the Philippians to imbrace whatsoeuer Phil. 4. 8 9. things are true honest iust pure louely and of good report vertuous and praise-worthy and then the God of peace would dwell with them And telleth vs that they vnto whom the grace of God bringing saluation hath appeared are thereby taught not onely to liue holily towards God and soberly Tit. 2. 12. 1. 8. towards themselues but also righteously towards all that conuerse with them Fourthly we must be feruent in loue towards those with whom we consort which will make vs ready to performe all other duties vnto them according to that of the Apostle Owe no man any thing but to loue one another for he that loueth another hath fulfilled the Law Loue worketh no ill to his Rom. 13. 8 10. Col. 3. 14. neighbour c. And this loue will vnite vs together for it is the bond of perfection or a most perfect bond which knitteth vs together one with another Fifthly As we are of the same company so wee must labour to 1. Pet. 3. 8. be of the same minde and to minde the same things and to bee of the Rom. 12. 15. Phil. 3. 16. same affections reioycing with them that reioyce and weeping with them that weepe and to walke by the same rule as the Apostle speaketh so farre foorth as will stand with truth and iustice For if our bodies be vnited by society our minds and hearts being disioyned and disioynted wee shall bee but tyed together like Samsons Foxes by the tailes with firebrands betweene them and looking with our faces a contrary way shall hinder one another in all good proceedings Sixthly we must not carry our selues proudly towards one another nor being wise in our owne conceits mind high things Rom. 12. 16. for this will make vs so stiffe in our opinions that we will not bow vnto any mans iudgement but rather breake off all friendship and society about euery trifle then we will seeme to take the least foyle But contrariwise we must be of humble mindes and meeke spirits towards one another condescending to men euen of low estate in matters of truth and things indifferent and of small waight or dissenting from them in loue and after a meeke and peaceable manner Finally wee must bee patient and peaceable in all our conuersation and be much more ready to beare then offer iniuries according to the Apostles rule Recompence vnto no man euill for Rom. 12. 17 21. euill Prouide things honest in the sight of all men Bee not ouercome of euill but ouercome euill with good To which end wee must as elsewhere hee exhorteth vs Put on as the elect of God holy and beloued bowels of mercies kindnesse Col. 3. 12 13. humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue vs. §. Sect. 4 How we must carry our selues in the company of those which are worldly and wicked And this ought to be our conuersation when we come in company with our brethren But what if by accident or by our necessary occasions wee Mat. 10. 33. fall into the company of meere worldlings and such as are irreligious and prophane Surely we are not to cast off the cloake of our profession and the badge and cognizance of vertuous and religious behauiour as though we were ashamed of our Master for if we thus deny him before men he also will deny vs before his Father which is in heauen And much lesse ought we to approue and applaude them in their wicked courses or because we would not displease them indure their reproches disgracefull taunts for our profession and practice of Religion countenance their ribauldry swearing and profane iests with our smiles or ioyne in the same gracelesse courses running together with them into the same excesse of riot that they may 1. Pet. 4. 4. not speake euil of vs. But so long as we are in their company we must labor by all meanes to reclaime them and to gaine them to Christ out-countenancing their leuity and profanenesse by our grauity and piety shining in our words countenance and conuersation And first our care must bee that in all our carriage we be vnblameable although their
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
thought of change The fourth meanes is to keepe our selues in acquaintance with all Fourth meanes good duties that they grow not strange vnto vs and that wee giue no place to sloth but keep our selues in continuall exercise which will inable vs to hold out with constancy For the more we doe them the more easie shall we finde them and our selues more strong and able to continue in them And as runners in a race doe daily vse exercise to keepe themselues in breath and that they may be more able and actiue to performe it and hold out when they runne for the Garland whereas if they should intermit their diligence and giue themselues to ease and sloth it would make them short-winded and vnable to continue when they striue for the mastery so in this spirituall race the more we exercise our selues in Christian duties the better able we are to continue in them without fainting or wearinesse and the lesse paines we take the sooner we are out of breath and lesse able to continue in our course The fifth meanes is that seeing Fifth meanes we are naturally glutted with saciety in the continuall vse of the same thing and delighted with some variety and change wee doe not wholly tire our selues in any one good exercise but seeing God hath giuen vnto vs variety and choyce of many Christian and religious duties and will not be serued by one of them alone but hath allotted vnto euery one of them their due time and season Therefore auoyding that vnconstant leuity before spoken of shifting and changing before wee haue brought the duty in hand to some good effect that we may receiue some fruit and benefit by it it is profitable for the inabling vs to this constancy in Gods seruice when we feele our selues weary of one good duty to betake our selues to another as from praying to reading from hearing to meditating or conferring from religious exercises to the ciuill duties of our callings and when we feele our spirits spent our minds dulled and bodies wearied with them both or either of them to refresh our selues with honest and moderate recreations whereby wee shall not onely preserue our strength that after one duty done wee may be more fit to performe another but also returne vnto the same duty againe in seasonable time with a better stomake when as we left it with some appetite and were not glutted with any lothing saciety The last meanes of constancy is that we Sixth meanes doe all good duties in due time and order For these are inseparable companions and mutuall helpes one to another so the Apostle saith that he reioyced in the Colossians beholding their order and the stedfastnesse of their Col. 2. 5. 1. Cor. 14. 33 40 faith and exhorteth the Corinthians to the same practice that all things should be done decently and in order in the seruice of God because hee was not a God of confusion but of order and peace And this will much further vs in constancy seeing those things continue longest which haue an orderly proceeding as we see in the celestiall bodies which as they much excell all earthly things in their admirable order so also in the constancy of their motion That therefore wee may be alike constant in all our courses of Christianity let vs be like them also in their orderly proceeding and beginning the day with spiritual exercises as before hath bin shewed and so proceeding to ciuil duties let vs hold on in the same tenour neither confusedly intermixing them one with another nor vpon euery slight occasion changing our course And if we constantly obserue this order this order will be a notable meanes to preserue our constancy CAP. X. Of our perseuerance in all Christian duties of a godly life §. Sect. 1 That we must perseuere both in profession and practice of godlinesse BVt as we must be euery day constant in the duties of a godly life without intermission so must we perseuere in them vnto Psal 1 3. and 92. 12 14. Psal 112. 9. Prou. 4. 18. the end without apostasie or defection For as it is the property of a faithfull and blessed man to bring forth his fruit in due time and season so also not to fade or wither but to flourish alwayes like the Palme tree and to bring forth most fruit in old age His righteousnesse indureth for euer and his wayes are like a shining light which shineth more and more vnto the perfect day An example whereof we haue in the Church of Thyatira whose last workes were more then their first Now Apoc. 2. 19. this perseuerance must be shewed both in imbracing and professing the truth of Christian doctrine and also in practising the holy duties which it teacheth in the whole course of our liues and conuersations Vnto the former the Apostle exhorteth Stand fast in the liberty wherewith Christ hath Gal. 5. 1. made vs free The Apostle Iohn likewise Let that therefore abide in you which 1. Ioh. 2. 24. you haue heard from the beginning And our Sauiour Christ in his Epistle to the Churches That which you haue already hold fast till I come The other Apoc. 2. 25. the Lord himselfe commandeth Thou shalt loue the Lord thy God and keepe Deut. 11. 1. and 12. 1. Micah 4. 5. 2. King 17. 37 his charge and his Statutes and his Iudgements and his Commandements alway or as he expoundeth it in another place In all the dayes that thou liuest vpon the earth or for euermore And contrariwise apostasie and defection is forbidden Take heed brethren lest there be in any of you an euill heart of vnbeleefe Heb 3. 12. in departing from the liuing God §. Sect. 2 Of the meanes of perseuerance 1. Meanes Now the meanes whereby wee may attaine vnto this perseuerance in the duties of a godly life are diuers The first is to consider often with Math. 24. 13. Apoc. 2. 10. Apoc. 2. 11. 26. and 3. 11. 12. our selues that all Gods gracious promises are limited and restrained vnto those not that begin well or hold out to the mid way but who perseuere vnto the end So our Sauiour Christ Hee that indureth to the end shall be saued Be faithfull vnto the death and I will giue thee a Crowne of life And not he that fighteth but in fighting ouercommeth hath the promises of freedome from all misery and fruition of heauenly happinesse made vnto him And elsewhere he indefinitely promiseth that if wee abide Joh. 15. 7. in him and let his Word abide in vs then aske what we will and it shall bee done vnto vs. To the same purpose the Apostle Iames telleth vs that who so Iam. 1. 25. looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the worke that man shall bee blessed in his deed And the Apostle to the Hebrewes saith that we are made partakers of Christ Heb. 3.
vs and them but let vs propound the getting of Christ as the maine scope of them all that so being vnited vnto him we and our duties may in him be accepted before God and receiue a rich reward by vertue of his merits and perfect obedience §. Sect. 4 The third rule respecting the Spirit of God dwelling in vs. The third rule respecteth the holy Spirit of God dwelling in vs namely that seeing we cannot of our selues pray or heare or reade or meditate Rom. 8. 15 26. or else performe any other Christian and holy duties but as this Spirit helpeth our infirmities and giueth vs power to bring them to some good effect therefore stopping our eares to carnall disputes and shaking off the yoke of naturall corrupted reason we must in the performing of all the duties of a godly life giue our selues ouer to be gouerned and guided by it both in respect of the matter manner and time of doing them And when wee heare the voyce of the Spirit secretly whispering in our hearts like the voyce of one standing behind vs saying This is the way walke thou Esa 30. 21. in it when thou turnest to the right hand or to the left we are to be directed by it And when it putteth into our mindes any good motions or inciteth vs vnto any holy duties as praying hearing reading meditating renewing of our repentance or doing the workes of mercy and such like wee must not quench the Spirit by checking these motions nor by delaying and 1. Thes 5. 19. putting them off to another time but vndertake them presently and labour to bring them to good effect whilest it offereth vnto vs its helpe and assistance without which of our selues wee are able to doe nothing that is good Let vs not grieue the good Spirit of God dwelling in vs whereby wee are Ephes 4. 30. sealed to saluation by refusing his gouernment as the Israelites dealt with Samuel notwithstanding it is so profitable vnto vs pulling as it were his 1. Sam. 12. Scepter out of his hand and saying vnto him as those Rebels to Christ This man shall not raigne ouer vs but like obedient subiects let vs submit Luk. 19. 14. our selues in all things to be ruled by it and when wee discerne that the motions which are put into our minds are his as wee may easily know them from all others both by their holinesse resembling their Author and their agreement with the voyce of the Spirit in the holy Scriptures let vs 2. Tim. 1. 6. not onely yeeld vnto them but also giue them the best entertainment nourishing and cherishing them when they seeme weake and inciting and re-inliuing them when as they begin to languish and dye in vs by meditation prayer reading and other such like religious exercises Let vs open the doore of our hearts when he knocketh and giue kind entertainment Apoc. 3. 20. to this holy Ghest who bringeth his cheere with him and will feast vs with a delicate banquet of spirituall graces But especially when he visiteth vs after an especiall extraordinary manner and giueth more euident signes of his presence then at other times by working more powerfully good motions in vs kindling our zeale and inlarging our hearts with the loue of God and the duties of his seruice then are we not by sloth to let slip so good an opportunity of inriching our soules with sauing graces but we must as we vse to say strike whilest the iron is hot and reape our haruest whilest this Sun-shine continueth we must set vp all our sailes whilest this faire gale of wind lasteth and so wee shall in a shorter time make a farre greater progresse in our course of godlinesse then in many moneths when being left by the Spirit in respect of this extraordinary efficacie and operation we shall be becalmed and haue neither will nor power to goe forward When hee offereth himselfe in an vnusuall manner vnto vs in our trauelling of the spirituall iourney as the Angell to Iacob wee must take fast hold of him not suffering him to depart before he hath giuen vs an extraordinary blessing And when hee mooueth our hearts as the Angell the Poole of Bethesda and by his speciall presence infuseth into them more then wonted vertue let vs not suffer so good an opportunity to passe without making of it some spirituall aduantage for the curing of our sores and sicknesses of sinnes and the confirming and increasing of our health and strength in our inner man §. Sect. 5 That we often renew the Couenant of grace between God and vs. The rules which respect the subordinate causes and helpes whereby we are inabled to performe the duties of a godly life are diuers The first that we often renew the couenant of grace betweene God and vs by renewing the condition of it on our part faith and repentance In which exercise as we are to renew our sorrow for all our sinnes and those aboue the rest which we haue most often committed and thereby most offended and dishonoured God so especially for those sinnes and corruptions which haue most disabled vs vnto the duties of a godly life and haue plunged vs into the contrary wickednesse whereby we haue serued sinne and Satan As our negligence and want of zeale and holy care to glorifie God by the light of our Christian conuersation and bringing forth the fruits of new obedience and adorning our profession by our holy conuersation whereby contrariwise we haue caused Gods holy Name to be blasphemed and our Christian profession to be slandered and euill spoken of as though it were the cause of all our inormities Our security and hardnesse of heart whereby we haue made no good vse either of Gods Word or workes his mercies or iudgements to be drawne by them to repentance and made more diligent in the duties of his seruice but putting the euill day farre Math. 24. 48. from vs haue taken occasion thereby with the euill seruant to be slothfull and negligent in all good duties and to take liberty in running licentious courses loathing the meanes whereby we should haue bin wakened and rowzed vp out of this spirituall lethargie Our cowardize and slothfulnes in making warre against our flesh and fleshly lusts whereby they haue often gotten to such an head strength and height of rebellion that they haue preuailed and haue shamefully foyled the spirituall part and led vs captiue vnto sinne Our negligence in preuenting the occasions and withstanding the first motions and beginnings of sinne and our want of care in banishing out of our minds and hearts the desires and concupiscence of the flesh when they were first suggested vnto vs whereof it hath come to passe that suffering them to rest in vs wee haue been allured and tick led with carnall delight in thinking of them which hath drawne vs from our former sincerity and moued vs to like and approue them to consent vnto and produce them
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
And it is a signe of madnesse not to bee perswaded that it is the death of the soule if wee doe not often cast downe our selues at Gods feete As the body without the soule is a dead carrion so the soule if it flee not to God by Prayer is dead miserable and lothsome §. Sect. 2 That by prayer we obtaine Gods Spirit and the graces thereof More specially Prayer is the chiefe meanes on our part whereby wee obtaine his spirituall gifts and graces by which wee are inabled to performe Luk. 11. 13. the duties of a godly life For by it we obtaine the Spirit of God who is the Author of all grace and godlinesse seeing as our Sauiour hath taught vs the Lord will giue his Spirit to those that aske it And if wee want the graces of the Spirit the Scriptures admonish vs to vse Prayer as a speciall and chiefe meanes whereby we may obtaine them So the Apostle Iames If any man want wisedome let him aske of God that giueth to all men liberally Iam. 1. 5. and vpbraideth not and it shall be giuen him And the Apostle to the the Hebrewes setteth vs in this course for the obtaining of all grace Let Heb. 4. 16. vs saith he come boldly to the throne of Grace that we may obtaine mercy and finde grace to helpe in time of need Yea these spirituall graces whereby we are inabled to serue God in all holy duties are things absolutely good for vs in some degree and measure and therefore we may absolutely pray for them without interposing any condition first because our heauenly Father is so infinitely gracious and true of his promise that he will deny nothing vnto vs that is good and therefore much lesse these things which are most necessary and in an high degree of goodnesse For if wee being Math. 7. 11. euill know how to giue good gifts vnto our children how much more shall our Father which is in heauen giue good things to them that aske him Secondly because he hath commanded vs to pray for these spirituall graces and therefore it is not to be imagined that the God of all bounty and goodnesse would euer haue inioyned vs to aske those things which hee is vnwilling to giue neither will any wise father draw his children to come with suits vnto him by giuing them repulses onely it may be that the Lord to inlarge our hearts and to make our desires more feruent and earnest doth for a time with-hold these graces at least in respect of our sense and feeling but if we perseuere in prayer and continue importunate Luk. 18. 1 7. suiters we are sure to obtaine them in the end and that in greater measure seeing he that by holding his hand backe hath inlarged our desires and made vs more empty and hungry hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently So long Quamdiu Deus non tollit à to crationem tuam non amouebit à te misericordiam suam c. saith he as the Lord doth not take away from thee thy prayer he will not remoue from thee his mercy for he that giueth thee his Spirit that thou maist pray will also giue vnto thee that which by helpe of the same Spirit thou doest desire By all which it appeareth that prayer is a principall meanes to obtaine all grace and strength at Gods hands for the well performing of all holy duties Whereof it is that the Saints in all ages haue so ordinarily vsed it for this end in the behalfe both of themselues and others So Dauid in many places of the Psalmes Shew mee thy wayes O Psal 25. 4 5. and 119. 32 33. Lord and teach me thy paths Leade me in thy truth and teach me Teach mee O Lord the way of thy Commandements and I shall keepe them vnto the end And the Apostle Paul The Lord make you to increase c. to the end he may stablish 1. Thes 3. 13. and 5. 23. your hearts vnblameable in holinesse before God And the very God of peace sanctifie you wholly and I pray God your whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Wheras without prayer there is no hope of any growth in grace for as in nature all things that grow haue in them an appetite and attractiue force wherwith they draw that nourishment vnto themselues whereby they come to growth and augmentation so in the spirituall growth none receiue any increase of grace but they who haue an appetite and spirituall desires which they expresse by the attractiue force of prayer whereby they draw from God the fountaine of all goodnesse spirituall nourishment and all things needfull to the furthering of their growth in Christ §. Sect. 3 That publike prayer is most effectuall for the obtaining of all Gods graces Now as prayer generally is a notable means to further vs in all duties of a godly life so especially that which is publike when as many of Gods Saints and seruants being met together in his holy Assemblies doe ioyntly with one heart and voyce implore the gracious assistance of his good Spirit whereby they may be inabled to serue him in all Christian duties For if the prayers of one alone doe offer vnto God an holy kind of violence as we see in the example of Moses so as he seemeth vnable to deny Exod. 32. 10. and reiect them because he hath graciously bound himselfe by his free and infallible promises to heare and grant them how powerfull must the prayers of the whole Congregation needs bee to preuaile with God in any suit made according to his will seeing he hath tyed himselfe to heare and helpe them by more speciall promise according to that of our Sauiour If two of you shall agree on earth as touching any thing that they shall Mat. 18. 19 20. aske it shall be done for them of my Father which is in heauen For where two or three are gathered together in my name there am I in the midst of them So the Lord hath promised that he will cause his seruants to reioyce in the granting of their suits by speciall fauour which they shall make vnto him in his owne House I will bring them saith he to mine holy Mountaine and Esa 56. 7. make them ioyfull in my House of prayer their burnt offerings and sacrifices shall bee accepted vpon mine Altar for mine House shall be called an House of prayer for all people Vpon which promises made by God Salomon at the consecration of the 1. King 8. 30 33 Temple groundeth his prayer that the Lord would in speciall manner heare the suits and supplications of his seruants publikely assembled in his Temple to call vpon him And hereof it is that the Apostle contenteth not himselfe with his owne prayers or the priuate suits of others that he might still be preserued for the seruice of
our selues but wee must also with like care and circumspection watch ouer our brethren seeing the Lord hath not committed vs to our owne single watch but hath inioyned vs to be mutuall obseruers and keepers one of another not curiously to pry out one anothers faults to censure and aggrauate them but charitably to take notice of them that wee may helpe to amend them Thus the Apostle inioyneth vs to consider one another to prouoke vnto loue Heb. 10. 24. 3. 13. and to good workes and that we should exhort one another daily while it is called to day lest any of vs should be hardned through the deceitfulnesse of sinne For this care and watchfulnesse being an inseparable effect and fruit of Christian charity extendeth it selfe not onely to our owne persons for this were nothing but selfe-loue but as farre as it stretcheth that is to all our neighbours Thus Dauid tooke notice not onely of his owne sinnes to mourne for them but saith that riuers of waters did runne downe his eyes because Psal 119. 136. other men did not keepe Gods Law Yea this his care extended to his enemies My zeale saith he hath consumed me because mine enemies haue Vers 139. not kept thy Word But though our care must extend to all yet wee must keepe this watch in a speciall manner ouer those who are committed to our speciall charge as the Housholder ouer his family and the Pastour ouer his flocke according to that of the Apostle Take heed to your selues Act. 20. 28. and to all the flocke ouer the which the holy Ghost hath made you ouerseers c. Which whoso neglecteth and taketh care onely for himselfe hee is worse then an Infidell and plainely discouers that hee is of Cains speech and spirit Gen. 4. 9. thinking it enough to looke to himselfe and scorning to bee his brothers keeper CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch §. Sect. 1 That this watch is necessary because God requireth it THe next point to be considered is the meanes whereby wee may both be stirred vp and also inabled to keepe this Christian watch which are partly reasons that may mooue vs to vndertake it and partly helpes inabling vs to performe it The reasons which may perswade vs vnto this watchfulnesse are diuers all which may be reduced vnto two heads 1. Because it is most necessary 2. Because it is exceeding profitable The necessity of it appeareth diuers wayes First because God hath expresly required it Take heed to Deut. 4. 9. Luk. 12. 36. thy selfe keep thy soule diligently c. Let your loynes be girded about and your lights burning and ye your selues like vnto them that wait for their Lord when he will returne from the wedding that when he commeth and knocketh ye may open vnto him immediately So Ioshua exhorteth the people to take diligent heed to doe the Commandement and the Law to loue the Lord their God and to Ios 22. 5. 23. 11. walke in all his wayes and to cleaue vnto him and serue him with all their heart and with all their soule And our Sauiour Christ exhorteth all to watch and Mar. 13. 33 37. pray because we doe not know when the time of his comming should be And stirreth vp the Church of Sardis to be watchfull and to strengthen the things Apoc. 3. 2. which did remaine and were ready to die The which his Commandement he powerfully and effectually presseth by diuers parables as of the goodman Luk. 12. 37. of the house who carefully watcheth the comming of the thiefe that hee may not rob and spoile him Of the wise and faithfull seruant who watcheth for the comming of his Lord that hee may finde him imployed in his businesse who being found faithfull is richly rewarded for his care and diligence And of the euill seruant who neglecting this watch is fearefully punished And of the ten Virgins whereof fiue were wise and fiue Mat. 25. 1. to 14 foolish the wise watching diligently for the comming of the Bridegroome and being found prepared were receiued with him into the bridall Chamber of ioy and happinesse the foolish through their carelesse negligence being taken at vnawares and vnprouided were excluded from his glorious presence for euermore So that no duty is more straightly inioyned and earnestly inforced then the spirituall watch to the end wee might obserue it with the greater care and diligence or if wee neglect it hauing had so many and effectuall warnings wee might bee left without excuse §. Sect. 2 Other reasons shewing the necessity of keeping this watch The second reason to inforce the necessity of this watch is taken from our estate and condition heere on earth First because through our corruption we are exceeding weake and full of frailty and infirmity by reason whereof we are prone vnto sinne and easily ouercome with the tentations of our spirituall enemies if wee neglect the keeping of this vvatch and be taken vnprouided The which reason our Sauiour vseth to inforce the necessity of vvatching and praying Watch and pray saith he lest ye fall into tentation The Spirit indeed is willing but the flesh is weake So the Apostle Mat. 26. 41. in this regard vvilleth him that thinketh he standeth to take heed lest he 1. Cor. 10. 12. fall and exhorteth vs to worke out our saluation with feare and trembling And the Wiseman pronounceth him blessed vvho in the sight and sence of Phil. 2. 13. his ovvne frailty and infirmity feareth alwayes For as it is necessary for Pro 28. 14. those vvho haue vveake and sickly bodies to obserue a strict diet and for those Citizens vvho being besieged by mighty and malicious enemies and haue many breaches in their vvalls to be very diligent to make them vp againe and in the meane time to keepe a carefull and strong vvatch ouer those vveake places because their enemies are ready to take all aduantages and to giue the fiercest assaults vvhere they are likeliest to haue the speediest entrance and least resistance So vve vpon the same grounds must thinke it necessary to double our vvatch because our soules are sickly and full of vvants and vveaknesses and many breaches are made in the chiefest Bulvvarkes of our ovvne strength by the cruell and continuall assaults of our spirituall enemies Secondly our care is necessary in keeping this vvatch because naturally vvee are drovvzy and sleepy like those in a Lethargy vvho need to haue some continually standing by and to keepe them avvake by pricking and pinching them that they may not fall into the sleepe of death Yea and after that vve are regenerate and are espoused vnto Christ vve are apt vvith the fiue vvise Virgins to nod often and take a nap vvhen as vvee should vvaite for the comming of our Bridegroome And if hee did not avvake vs daily by his Spirit knocking at the doore of our hearts and his
seruant haue securely gone on in their sinnes and haue vtterly neglected the spirituall watch hoping that the Masters comming was farre off wee would be mooued heereby to shake off all carnall security and thinke no care and diligence too great in keeping this watch that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes which if we carefully vse will much helpe vs in keeping this watch But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse seeing when we haue done all we can wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse and intermit our watch but seeing if the Lord the great Watchman of Israel who neuer slumbreth nor sleepeth doe not watch ouer the house of our earthly Tabernacle and City Psal 121. 2. Ps 127. 1 2 3 4. of our soules all our watching is but in vaine let vs often and instantly pray vnto him that hee will continually watch ouer vs and inable vs with his Psal 141. 3. grace and holy Spirit to watch ouer our selues and waite vpon him knowing assuredly that if hee giue ouer his watch and leaue vs to our owne we shall soone be ouertaken of carnall security and fall into the dangerous Lethargy of sinne and death CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise §. Sect. 1 The reason why it is heere handled THe second priuate meanes whereby we are inabled vnto the duties of a godly life is Meditation For howsoeuer reading of the Word and of other holy writings doth goe before it in order of nature because it inlighteneth the minde and teacheth vs how to meditate and also prepareth and ministreth vnto vs matter of Meditation the which must be first knowne before we can thinke and meditate vpon it or make vse of it by working it vpon our hearts wills and affections yet seeing it is an action done by our selues alone and the other is a duty which may and ought to be performed both by our selues and others with vs I will reserue the handling heereof till I come to intreate of the resâ— which are in this respect of like nature Concerning Meditation it is so much beaten vpon and thorowly handled already both by more ancient Writers and also moderne who of later times haue spent much study and paines about it and whose Mr. Rogers Practice of Christianity herein excellently inlarged in the abridgeing Art of Meditation by D. Hall workes are extant both in our owne and â—â—her languages that it might well haue saued me a labour this Treatise now beginning to swell aboue the bounds and bankes which in my 〈◊〉 intentions I had prefixed vnto it Yea so exactly sweetly and sauourly is it handled in a compleate Treatise purposely written of this Argu 〈…〉 e who in his kind leaueth all others farre behind him be 〈…〉 Physician for the soule that he is able by his Art to ioy 〈…〉 eloquence with holinesse wit with spirituall wi 〈…〉 â—holesome Physicke and euen purging Medicines as 〈…〉 s taste as banketting dishes that I should haue beene 〈…〉 quite discouraged to haue written as it were an Iliads after 〈…〉 any thing of this Argument did not the necessity of perfecting â—hiâ—â—reatise impose it vpon me in which being â—n essentiall member It could not haue beene wanting without a maime In which regard rather then I would leaue the Reader in his studious course to a new disquisition I haue made bold with this learned Authour to borrow some materials for my building of him who is so rich to lend and to inrich my Cabinet with some of his Iewels though set out after an homely manner in mine owne foyles seeing these spirituall treasures are of such a nature that community hindreth not propriety and he that lendeth hath neuer the lesse §. Sect. 2 What Meditation is how it differeth from other exercises of the mind But that we may proceed to our purpose Meditation in a generall signification is nothing else but to thinke aâ—â— consider of any thing often and Meditari nil aliud est quà m multoties rem aliquam considerare Th. Aquin. seriously And as we heere more strictly â—â—ke it restraining it to a speciall subiect Meditation is a religious exercise of a Christian wherein he purposely applyeth his minde to discourse diuersly vpon some diuine subiect spirituall or heauenly that heereby hee may glorifie God and further his owne saluation by improouing the light of his vnderstanding increasing the sanctity of his heart and affections and the better inabling him vnto all duties of a godly life The which description in some sort both shevveth the nature of Meditation and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it For it differeth from cogitation vvhich is but a simple act of the minde thinking of its obiect slightly and ouerly and so leauing it whereas Meditation is more aduised and serious and reflecteth its light vpon the heart will and affection to direct them in their choyce both in chusing and imbracing that which is good and the refusing and abhorring of that which is euill It differeth also from consideration which is exercised in deliberating about some thing doubtfull true or false good or euill that discerning it aright we may know whether to take or leaue it but Meditation is conuersant about things in some measure knowne in the vnderstanding that by this further discourse of reason they may not onely bee better knowne but also that this knowledge may reflect vpon the will and affections and be made more effectuall for our vse in the well ordring of our liues It differeth also from Prayer in that howsoeuer both are the speech of the minde yet in that we speake to our owne soules but in this we speake directly to God himselfe Notwithstanding there is such affinity betweene them that in the Scriptures they are both signified by the same word and often taken the one for the other For they haue both for the most part one subiect-matter and both alike effectuall for the obtaining of all things needfull seeing whether we confesse our sinnes vnto God or acknowledge our wants or craue supply in a Meditation directed to our owne soules or in a prayer to him he alike heareth both and is alike ready to satisfie our desires in 〈…〉 soeuer they are presented vnto him Neither doe wee conf 〈…〉 lay open our wants for his better information to 〈…〉 e already but that wee our selues may take notice 〈…〉 g to a more thorow sense and feeling of them m 〈…〉 amed with feruent desires to haue our sinnes pardone 〈…〉 wants supplied which are no other then prayers in his estima 〈…〉 what forme soeuer they are expressed Finally howsoeuer in nature â—â—ere is
thee by bringing forth the fruits of new obedience but I shall be able to better my speed and to runne the way of thy Commandements when thou shalt Psal 119. 37. inlarge my heart O thou therefore who chiefly delightest in the sacrifice of an humble heart and contrite spirit create in me a soft and tender heart and renew in me a right spirit Frame me according to thine owne will that thou maist delight in me and dwell with me yea according to thine owne couenant for thou hast promised to giue me a new heart and a new Ezek. 11. 19. and 36. 26. spirit and that thou wilt take away from me my stony heart and giue vnto mee an heart of flesh Thou art glorified in me when I bring forth much fruits of Iob. 15. 8. new obedience O be not wanting vnto thine owne glory by suffering me to be defectiue in fruitfulnesse but after I haue brought forth some purge me againe and againe that I still bringing forth more fruits thou maist be more glorified §. Sect. 7 Inforcement Yea Lord my wants are not small and therefore my suit must not bee slight I must still wrastle with thee by my prayers and strong cryes and not let thee depart without a blessing I am weake to preuaile but I haue thy truth to support me who hast promised that I shall obtaine if I follow Luk. 18. 1. 8. my suit without fainting O then make good thy word vnto thy seruant Psalm 119. wherein thou hast made me to put my trust Giue me a melting heart which will relent and resolue easily into teares of repentance I am much defiled with the filthinesse of my sinnes and a little washing will not make me cleane Purge me thorowly therefore O my God and multiply my washings first and chiefly in the blood of Christ which will cleanse mee from the ingrained guilt of my crimson and scarlet sinnes and wash mee in the lauer of Regeneration and in the waters of vnfained repentance which will by vertue of the former washing helpe to purge mee from the filth of my corruptions Turne me O turne me vnto thee my God and Lam. 5. 21. Cant. 1. 3. so shall I be turned draw me and I will runne after thee Rectifie and fructifie my more then ordinary barrennesse with the extraordinary showres of thy grace and warme my heart with the beames of thy loue that whatsoeuer good seed of thy Word shall fall into it may take deepe root and bring forth plentifull fruits of holinesse and righteousnesse that as I haue heretofore more then many others dishonoured thee by my sinnes so also I may now glorifie thee in some good degree by bringing forth in more then an ordinary manner and measure plentifull fruits of new obedience §. Sect. 8 Confidence And now comfort thy selfe O my soule for thy God hath granted what thou hast so feruently craued Yea it is the end why hee would haue thee to aske because he hath a desire to giue and that by discouering thy beggery and pouerty he might take occasion to discouer the riches of his bounty He that hath inlarged thine heart with these feruent desires hath done it purposely to this end that hee may fill it and satisfie them Thou couldest not so much as aske this grace of repentance if the Spirit Rom. 8. 26. of God did not helpe thine infirmities and inable thee to pray with sighes and grones which cannot be vttered and how can thy God reiect that prayer which his Spirit inditeth and is made according to his owne will Yea be confident my soule for thou canst receiue no repulse in this suit seeing he himselfe hath commanded thee to aske it and promised to giue it He who is true of his promise and omnipotent in performance hath bound himselfe by his gracious Couenant that hee will take away thy stony heart and giue thee an heart of flesh that thou shalt looke vpon Zacb. 12. 10. him whom thou hast pierced and shalt mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one is in bitternesse for his first-borne That he will write also his Law in thine heart that louing and obeying Jer. 31. 33. and 32. 42. it thou maist neuer depart from him And his Word is yea and Amen his promises as good as present payment Yet my soule to helpe thy weakenesse he hath giuen vnto thee already some first beginnings of repentance Phil. 1. 6. Rom. 11. 29. as an earnest of the rest that yet is wanting Hee hath begun this worke of grace in thee and therefore his gifts being without repentance he will surely perfect it Wait vpon him then O my soule by faith yea wait vpon him not onely with patience but also with ioy and comfort for he that hath promised will come and will not tarry and will Habak 2. 3. worke in thine heart such sorrow for thy sinnes as he himselfe shall accept as sufficient and cause thee to bring forth such plentifull fruits of new obedience as shall glorifie him and seale vp in thine heart the assurance of thine owne election and saluation §. Sect. 9 Congratulation and thanksgiuing Thrice happy then my soule art thou now in thy God who wast in in thy selfe wretched and miserable for he hath not onely made with thee the Couenant of grace wherein hee hath assured thee of the pardon of thy sinnes and of his fauour in which consisteth thy life and blessednesse but also hath inabled thee to performe the condition of faith and repentance whereby thou art assured that thou hast thy part and interest in all his promises Reioyce therefore in the Lord and againe reioyce Praise and Phil. 4. 4. magnifie his great and glorious Name who hath been so good and gracious vnto thee Thou wast in wofull misery by reason of thy sinnes and the punishments due vnto them but hee hath deliuered and made thee happy and hath both offered vnto thee ioy and blessednesse and also the meanes whereby thou maist attaine vnto it Hee hath shewed vnto thee the way of life and hath giuen vnto thee both will and ability to walke in it What wilt thou now returne vnto him O my soule for all the Psal 116. 11. good that hee hath done vnto thee Yea what canst thou returne that is worth acceptance but that which thou hast receiued from this fountaine of all goodnesse yet though hee hath giuen all vnto thee something there is which he will be pleased to receiue from thee as though it were thy gift euen the sacrifice of praise and thanksgiuing Nothing else canst thou giue but this free-will offring nothing else doth he require who is so absolute in all perfection that hee needeth nothing A fit oblation my soule frō such a child to such a Father from so meane poore a subiect to so rich and high a Soueraigne Take then into thine hand the Cup
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
our sinnes but chastisements for our amendment meanes to mortifie our corruptions to weane vs from the world to strengthen and increase his graces in vs faith hope affiance loue patience humility the feare of God and the rest and that they may bee as strong cords to draw vs neerer vnto God and as sharpe spurres and goads in our sides to pricke vs forward in the wayes of godlinesse Vnto which deprecation we are to ioyne petition whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of as peace of conscience following iustification sanctification and the gracious assistance of Gods Spirit for the mortifying of our corruptions our spiritual quickning vnto newnes of life for the replenishing of our harts with all sauing graces and the strengthening of vs to all good duties with perseuerance vnto the end and that we may be inabled to withstand all the assaults of our spirituall enemies who labour to hinder our course in godlinesse and to turne vs into the broad way that leadeth to destruction More specially we must pray according to the present occasion of our fast as if it bee some grieuous sinnes which we haue committed that the Lord will not onely graciously forgiue them but strengthen vs with his grace and holy Spirit that we may not againe fall into them and inrich vs with the contrary graces that we may honour him thereby for the time to come as we haue dishonoured him by our sinnes in times past If it be for deliuerance from some great danger or out of some great affliction that then the Lord will be pleased to giue vs the contrary safety and security by taking vs into his protection and vnder the shadow of his wings or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits if in his wisedome he seeth that they are fit for vs As health in stead of sicknesse honour for disgrace plenty for penury peace for warre and such like The which our petitions as at all other times so especially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19. time of our fast must be ioyned with extraordinary feruency and such importunity as will receiue no repulse according to the waightinesse of the occasion which maketh vs in this extraordinary manner to humble our Psal 50. 15. Ioel 2. 18 19. Hest 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13. selues before God And also with a speciall faith that the Lord will heare not onely all our prayers agreeable to his will which we make in his Sons name but also our speciall suits which we haue now made in the time of our fast so far forth as it will stand with his glory and our owne saluation The which our faith must be grounded vpon Gods gracious promises strengthened by calling to minde the examples of Gods Saints from time to time who hauing thus humbled themselues and prayed in the time of their troubles haue found helpe and deliuerance at Gods hands §. Sect. 6 That with our fasting wee must ioyne vnfained repentance The last thing thing required in our fast is that wee ioyne with it vnfained repentance for this is the principall end of the outward exercise that we may thereby both testifie and also increase our repentance And vnto this two things are required the first is that wee forsake our sinnes which we haue bewailed and secondly that wee imbrace the contrary vertues and expresse them in the duties of a godly life Concerning the former it little auaileth vs to abstaine outwardly from our food and other comforts of this life which are the gifts of God and in their owne nature lawfull if we liue still in our sinnes and will not turne from them vnto God by vnfained repentance to rest from the honest labours of our callings and not to rest from the workes of darknesse wherein we performe seruice vnto sinne and Satan to pine the body with outward abstinence and to pamper the flesh by satisfying of our carnall lusts to haue empty Esa 58. 3 4. Zach. 7. 10. bellies and cleane teeth and to haue our soules replenished with wickednesse and defiled with sinfull corruptions In which regard the Lord condemneth and reiecteth the fast of the Iewes because they rested in the bodily exercise and did not forsake their carnall lusts exactions and oppressions What doth it profit saith one to make thy body thinne and Quid autem proâ—est â—enuaâ—i abstinentia câ—rpus si animus 〈…〉 c Hieron ad Celantiam 〈◊〉 carnis refraeneâ—â—â—â— verum sâ—ruâ—muâ— iciunium c. Chrysost in Gen. 1. Hom. 8. Honor 〈…〉 â—â—iunâ—◠〈…〉 um abstâ—â—â—â—tia sed peccatorum fâ—ga Chrysost ad pop Antâ—oâ—hen Homil. 3. leane with fasting if thy minde doe swell with pride What praise wilt thou deserue by the palenesse of fasting if thou be pale also with enuy What vertue is in this not to drinke wine and in the meane while to bee drunke with anger and hatred But our abstinence is praise-worthy and the chastening of the body of some excellency when as the mind fasteth from vices c. Let vs saith another bridle our fleshly lusts and we shall keepe a true fast For that I call a fast when we abstaine from vices And therefore abstinence from meates is required that we may subdue the vnruly power of the flesh and by curbing in this pampered horse teach it to obey And againe The honour of a fast is not abstinence from meats but the forsaking of our sinnes c. For it is most absurd to refraine by fasting from lawfull meates and to taste the vnlawfull lusts of the eyes Doest thou not eate flesh neither let thine eyes draw in wanton lusts Let thine eare also fast by not receiuing slanders and detractions And let thy mouth fast from filthy and reprochfull words For what will it auaile vs to fast only like birds and fishes or like the beasts of Nineue if we bite and deuoure our brethren But with most diligent care must wee forsake our beloued sinnes and those wherewith we haue most offended our gracious God as being the chiefe causes which haue drawne vpon vs Gods present Iudgements Against which we must bend our chiefe forces that we may not onely lay them aside like our garments ouer-night which we purpose to put on againe the next day but vtterly forsake them mortifie and subdue them that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God and strengthen our resolutions if we haue formerly found them weake and vnconstant by making a solemne vow that we will vpon no occasion wittingly and willingly fall into those sinnes againe for which wee haue now humbled our selues before the Lord in this present exercise §. Sect. 7 That we must in our fast exercise our selues in all Christian duties The second part of repentance which wee must both professe and practise is that ceasing from euill we
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
is agreeable to Gods will and Christ our Aduocate and Master of Requests to preferre them vnto God in our behalfe not pleading our deserts but his owne merits and his Fathers promises but also this high Court of Requests night and day open vnto vâ— that in all our necessities wee may make our suites and supplications knowne vnto God with confidence and assurance that they shall bee heard and granted §. Sect. 2 The seuenth maine priuiledge is that God granteth vnto them the meanes to build them vp in grace vnto saluation The seuenth priuiledge peculiar to the godly is that God granteth vnto them the meanes to build them vp in grace and to bring them to saluation with hearts to vse them and the inward assistance of his holy Spirit whereby they become profitable and effectuall to their ends The which is to bee vnderstood first of the publike meanes as hearing the Word Sacraments and Prayer which the most in the world haue not at all but those onely that liue in the Church of which the fewest and least number inioy them to their vse and benefit either because they neglect and contemne them or vse them after a cold carelesse and formall manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. Gods holy Spirit to blesse and sanctifie them to their vse By reason whereof it commeth to passe that after they haue long been partakers of Gods holy â—dinances they are neuer the better but remaine as ignorant and full of â—fidelity as impenitent and vnprofitable as they were at the first yea in â—uth much the worse seeing for want of faith and preparation the prâ—ching of the Word which is in it owne nature Gods strong Math. 11. 21. Rom. 1. 16. power to theiâ— saluation and the sauour of life vnto life becommeth vnto them the saâ—ur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the â—ale of saluation through their vnworthy receiuing of it sealeth vnto â—em iudgement and condemnation yea euen their prayers themselues aâ— turned into sinne whilest they know not how to pray as they ought â—th faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâ—r lips onely when as their hearts are farre from him whereas vnto the godâ— they are great and inestimable priuiledges because the Lord by his Sâ—irit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâ—th grace to vse them aright after that manner as hath before been sheâ—ed mixing faith with them whereby they become profitable Heb. 4. 2. and that â—ot onely a iustifying faith without which it is impossible to Heb. 11. 6. please God but â— speciall faith or branch of the other whereby they vse Gods holy orâ—ances without doubting assuring themselues that hee will according â—o his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâ—able vse of the outward meanes with the inward operation of his holy â—pirit and make them effectuall for the inriching of their soules with all â—pirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâ—to themselues in respect of the priuate meanes before spoken of as watâ—hfulnesse meditation examination of themselues priuate prayer and tâ—e rest seeing scarce any but they vse them or if they doe slightly coldly and to no purpose whereas God giueth them grace to vse them aright and with an earnest desire to profit by them the which he also satisfieth whilest by the inward assistance of his holy Spirit he maketh them powerfull and effectuall for their spirituall nourishment and the inriching of their soules with all sanctifying and sauing graces And this also may be an effectuall reason to moue vs to godlinesse that we may inioy these great priuiledges and not only haue and vse them with others but also haue them blessed and sanctified by Gods Spirit that they may become profitable and effectuall to our saluation without which our nourishment it selfe will turne to poyson and Gods holy ordinances which are the meanes of life and happinesse being abused by vs for want of grace and godlinesse will but harden vs in our sinnes and so increase our condemnation and punishment §. Sect. 3 The eighth maine priuiledge iâ— that they shall perseuere in the state of grace vnto saluation The eighth priuiledge peculiar to the godly is that they shall perseuere in the state of grace and saluation vnto the end and howsoeuer through the violence of the tentations of their spirituall enemies and their owne frailty and corruption they haue many slips and falls yet they shall neuer fall away and though they erre sometimes out of the way of righteousnesse into the by-wayes of sinne yet they returne into it againe by vnfained repentance and redeeme this lost time with more then ordinary diligence in Gods seruice So that though there may bee and are some ill premises in their liues which truly feare God yet they alwayes make a good conclusion though they haue many rubs in the â—beay yet at length they come safely to their iourneys end And though â—hey haue many faults and failings in their liues yet they are alwayes bleâ—d in their death according to that of the Psalmist Marke the perfect â—n and behold Psal 37. 37. the vpright for the end of that man is peace and that of thâ— Preacher Though a sinner doe ill an hundred times and his dayes be prolongâ—d yet surely I know it shall be well with them that feare God which feare befoâ—â— him The which their perseuerance in the state of grace vnto the end â— not grounded vpon themselues or the strength of the graces which â—ey haue receiued for then it were but a poore priuiledge which woulâ— euery day be subiect to losing but vpon the power and promises of Gâ—d his Nature and Attributes the Intercession of Christ and the vertuâ— of his holy Spirit assisting and strengthening them For It is God whicâ—â—stablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand â—st against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power â—hereby we are 1. Pet. 1. 4. kept through faith vnto saluation And though wee are able tâ— doe nothing of our selues yet we can with the Apostle doe all things though the power Col. 3. 3. of Christ which strengtheneth vs neither is our spirituall lifâ— in our owne custody but it is hid with Christ in God as the Apostle speâ—keth It standeth not vpon the strength of our owne free will but of Gods will and as our Sauiour telleth vs This is the Fathers will that of â—ll which hee had Ioh. 6. 39. giuen him he should not lose one but
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
left to doubting Finally that our Sauiour Christ continually maketh intercession for vs pleading the all-sufficiency of his merits and satisfaction for our iustification and saluation So that though we sinne yet this is our comfort that we haue an Aduocate 1. Ioh. 2. 1 2. with the Father to pleade our cause euen Iesus Christ the righteous and he is the propitiation for our sinnes §. Sect. 6 That pride is a singular impediment to a godly life Besides these there are diuers other carnall corruptions which are notable impediments vnto a godly life The first wherof is naturall pride whereby we haue an high conceit of our selues and of euery shadow and shew of grace in vs and imagine that we haue so much already that wee need not to labour after more nor to vse any meanes for inriching of our selues with those graces whereof we stand in need An example whereof we haue in the Pharises who thought they saw when as they were blind Ioh. 9. 31. and therefore neglected the light of truth when as the Sunne of righteousnesse did shine vnto them In the Laodiceans who thought that they were rich and had need of nothing when as they were poore and miserable Apoc. 3. 17. blind and naked In the young Iusticiary who thought hee had done all Math. 19. 20. that God required of him and attained vnto perfection when as yet hee had done nothing but still remained the slaue of sinne loaded with corruptions and imperfections And in the Corinthians who proudly conceited that they were rich and raigned as Kings not needing any helpe from the blessed Apostle when as still their lusts raigned in them The which aboue all other corrupt affections hindreth vs from proceeding in the wayes of godlinesse First because God denyeth to giue his graces to such as being proudly conceited of themselues doe not acknowledge that they stand in need of them and consequently would neuer be thankfull for them For he exalteth the humble and pulleth downe the proud he filleth the hungry with good things and sendeth the full empty away Secondly Luk. 1. 52 53. because they thinking that they haue enough already neuer labour after more but neglect all good meanes which God hath ordained for the begetting and increasing of all his graces in vs and hauing scarce set one foot forward in the course of Christianity yet conceiting that they haue almost attained vnto the Goale of perfection that they haue far outstripped all others they stand still as though there were no need of further proceeding Now if we would remooue this impediment wee must mortifie our carnall pride and labour after true humility that hauing a sight of our sinne and misery we may not content our selues but labour to come out of this wretched estate Wee must striue to see and feele our wants and weaknesses that so we may vse all good meanes wherby they may be supplied and we strengthened and the imperfections of our best actions that so we may labour after more perfection Wee must acknowledge our selues wounded and sicke with sinne that Christ may heale and cure vs weake in grace that he may strengthen vs naked that Apoc. 3. 18. he may clothe vs poore that he may inrich vs blind that hee may giue vs sight and lost in our selues that he may saue vs. The second is vniust anger frowardnesse and peeuishnesse which for the time take away the vse of reason and much more the power of Religion making vs vnfit to pray reade or heare the Word of God or to performe any other Christian duty either vnto God our neighbour or our own person and for the time so stifleth and hindereth the operations of Gods Spirit and the holy motions of his Diuine graces dwelling in vs that scarce any semblance or shew of them will appeare either to others or our selues as wee see in the example of holy Dauid who in his cooler thoughts and well tempred affections made some scruple of cutting Sauls garment but being inraged 1. Sam. 25. with fury resolueth on the death not onely of Nabal who had offended him but of his whole family who were innocent and rather on his side then against him For the remoouing of which impediment it is necessary that we doe not giue way vnto this vnruly passion according to the Apostles admonition but that we subdue and keepe it vnder not suffering the Sunne to goe downe on our wrath vsing all good meanes to mortifie Eph. 4. 26. these carnall passions and to attaine vnto the contrary grace of meekenesse and gentlenesse of which I haue written at large in my Treatise of Anger §. Sect. 7 That sloth and lazinesse is a great impediment to a godly life The third corrupt affection is sloth and lazinesse which maketh men loth to take paines in performing the duties of Gods seruice as watchfulnesse Prayer hearing the Word Meditation and the rest For many hauing proceeded thus farre as to approoue these things in their iudgements and haue some desires and faint resolutions to put them in practice yet when they finde that they cannot be done without some paines being of an idle and sluggish disposition they are presently discouraged and hauing found the treasure which is sufficient to make them rich chuse rather to remaine in their spirituall beggery then they will spend any sweat in digging for it Needs then must this be a great impediment to the duties of a godly life when as men are so luskish and lazie that they flie that labour which is required vnto them Needs must such sluggards liue in pouerty seeing it is onely the hand of the diligent that maketh rich And Pro. 22. 13. farre off are they from atchieuing any excellent worke who sit idly still pretending excuses of danger and difficulty and that there is a Lyon without ready to slay them if they goe out into the street which impediment if wee would remooue let vs consider that howsoeuer such men please themselues with idle desires yet they wil nothing profit them vnlesse they shake off their sluggishnesse and vse all diligence in their spirituall businesse So Salomon saith that the soule of the sluggard desireth and hath nothing Pro. 13. 4. but the soule of the diligent shall be made fat Yea such desires if wee rest in them doe hurt rather then helpe vs according to that of Salomon The desire of the slothful killeth him for his hands refuse to labour Secondly let Pro. 21. 25. vs consider that by this sloth we doe not only not get any spiritual riches but also that wee consume that we already seeme to haue For as our Sauiour speaketh in another case He that gathereth not scattereth abroad Mat. 12. 30. in which respect Salomon maketh that man which is slothfull in his worke 〈…〉 er to him that is a great waster Thirdly let vs consider that the Lord Pro. 18. 9. hath appoin 〈…〉 this world to be a
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
thy seruice and thy fatherly corrections more fearefull to displease thee Remooue all impediments of thy glory and aduance the meanes whereby it is aduanced Aduance thy Kingdome vniuersally ouer all rule ouer thine enemies and subiect all things vnto thy gouernment that nothing may resist thy power Rule ouer thine owne seruants and Church after a speciall maner in protecting and preseruing them and let them like dutifull subiects yeeld obedience vnto thee their Soueraigne in all things Make vs in this life true members of the Kingdome of grace that afterwards we may be triumphant members of the Kingdome of glory Rule in our hearts effectually by thy Word and Spirit worke in vs thine owne good worke of grace make vs Citizens of the Saints and meete to be partakers of thy Kingdome of glory Pull vs more and more out of the kingdome of Satan in which we naturally are subiects and let him no longer raigne and rule in our hearts and minds to our perdition Let vs no longer be ruled by the lawlesse law of sinne neither let it raigne in our mortall bodies by making our members the instruments of it but be thou our King and rule in our hearts by thy Word and Spirit Erect the Kingdome of grace where it is not yet begun continue and increase it amongst vs where it is established blesse the meanes wherby it is furthered and remoue the impediments which hinder it Free vs from the remnants of the kingdome of darkenesse from our sinnes and corruptions lusts and concupiscences Let vs not yeeld to the tentations of Satan the world and our owne flesh but giue vs victory ouer them Let vs first seeke thy Kingdome and righteousnesse and let vs indeuour to be members of the Kingdome of grace that afterwards we may be members of the Kingdome of glory Let thy Kingdome of glory also come hasten the comming of Christ to Iudgement to this end accomplish the number of thine Elect and subdue thine enemies vnder thy feet Let vs so liue alwayes as if we were ready to meete Iesus Christ and let vs labour to be euer such as we desire to appeare before his Iudgement seate that so when he commeth we may not depart from him ashamed Let it appeare O Lord that thou raignest in our hearts by our humble subiection and submission in all things vnto thy most holy will let vs see and bewaile our imperfect obedience and daily labour after more perfection Giue vs grace to deny our selues and our owne wills and affections which are opposite to thy will and let vs labour to performe absolute obedience vnto thee in all things Arme vs with patience in all our afflictions that we may say with Christ Not my will O Father but thine be done Let vs seriously desire that thy will may bee done concerning vs and let vs not grieue when we see it done because it crosseth our wills Let vs not content our selues with a bare outward obedience but let vs doe thy will after a spirituall manner as the Angels doe it in heauen with sincerity and vprightnesse of heart with alacrity and cheerfulnesse with readinesse and speed without delay Let vs doe thy will fully and not by halues constantly and not by fits faithfully and humbly not assuming any glory to our selues but yeelding it wholly vnto thee Let all our suites which concerne our selues bee referred to thy glory as their maine end Giue vs temporall benefits so farre foorth as they serue for thy glory and our spirituall good Teach vs to moderate our desires and not to couet after superfluities seeing thou hast taught vs to aske for bread and not for dainties Let vs be contented with our allowance if we haue but necessaries as food and raiment yea bread to sustaine our liues and if thou giuest vs more make vs thankfull vnto thee for it Let vs haue a true desire and care to get our goods by good and lawfull meanes that wee may be assured that we eate our owne bread and that it is giuen vs of thee Let vs walke diligently in our lawfull callings that wee may eate the labours of our own hands and working with quietnesse that which is good let vs eate our owne bread Let vs not set our hearts and desires vpon the things of this life nor couet other mens goods but be contented with our owne portion which in thy wise prouidence thou hast allotted vnto vs. Let vs haue a moderate care to prouide that which is conuenient that we may not be burthensome but rather helpefull vnto others and let vs neither be carelesse and negligent nor turmoile our selues with carking care to hoord vp for many yeeres Let vs depend vpon thy blessing in the vse of good meanes for the obtaining of our desires and expect it vpon the things themselues when we haue obtained them and let vs sanctifie all thy blessings to our vse by the Word Prayer and Thankesgiuing Let vs not trust in our owne prouision but in thee and casting all our care vpon thee let vs in all our wants flie vnto thee for supply Giue vs things necessarie not onely for our nature but also for our states and callings places and persons Giue vs with thy blessings their right vse and giue them vertue and strength to sustaine and nourish vs. Let vs when wee want these blessings begge them from thee and when wee haue receiued them returne thee thankes Inflame our hearts with loue towards our brethren and let vs not through couetousnesse and selfe-loue seeke onely our owne good but let vs seeke the common good of our brethren and pray for it as well as for our owne Let vs know and acknowledge our frailty and mortality who neede to be dayly sustained by thee and let this make vs like children to resort dayly vnto thee our heauenly Father crauing from thee all things needfull Let vs not be distrustfully carefull for the time to come but euer depend vpon thy Fatherly prouidence being assured that thou who hast prouided for vs to day wilt prouide for vs to morrow Let vs lay vp goods to good ends not onely that we may haue to supply our wants and to prouide for our families but also to releeue the necessities of others Let vs not be so addicted to the commodities of this life but that withall wee doe most principally labour for Spirituall graces and things pertayning to a better life Let vs as much desire to be freed from the corruption of sinne as the guilt and punishment and as wee craue the forgiuenesse of our sinnes so let vs earnestly labour to forsake them Remit and pardon all our sinnes and to this end giue vs a liuely Faith to apply Christ for our iustification Let vs pray for remission not onely with feruencie but also with Faith stedfastly beleeuing that thou wilt pardon them and seale this assurance in our hearts by thy good Spirit Let vs see our sinnes and heartily bewayle them and be truely
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
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
middest of their deepe sleepe and dangerous Lethargie they suppose themselues waking in their perfect health and so compleate in respect of their spirituall estate that they need nothing as being highly in Gods fauour strong in Faith rich in all Grace and most assured of eternall saluation But the securitie of the faithfull is discerned by them and no sicknesse vexeth them more then the stone in their hearts so that they are neuer at ease till they haue voyded it To which purpose they vse carefully all the good medicines prescribed in Gods Word for the effecting of the Cure and flee daily to the heauenly Physician by their frequent and feruent Prayers for his counsell direction and assistance in this behalfe And when they feele themselues eased by these meanes in part they so reioyce in the Cure begun as that withall they cease not to bewayle the dregs and reliques of their disease which they feele still remayning in them Secondly the securitie of the vnregenerate is voluntarie and affected because through it they quietly liue in the pleasures of sinne without any disturbance In which regard they nourish their sloth and vse all meanes both to fall into it and to continue in it without molestation They compose themselues with a setled purpose to take their carnall ease they make choise of such places and companie where they may not bee disturbed with any noyse either of Gods Word in the publique Ministerie or of the admonitions and rebukes of priuate Friends They put out all light both the outward light of the Word and the inward light of Nature and Conscience and if these disquiet them by giuing some glimpses into their darkned minds whether they will or no they wilfully shut their eyes and euen blind-fold themselues by the interposition of worldly vanities that they may not see them They lay them downe to rest and make vnto themselues soft Pillowes and Beds of doune that they may sleep at ease Yea that they may sleepe the more soundly they cast themselues into the cradle or lap of prosperitie and desire to be rocked and sung asleepe with the bewitching tunes of carnall pleasures And so from a sound sleepe they fall into a deepe Lethargie out of which they haue neither will nor power to be awakned yea they shun the companie of such as indeauour to disturbe them of their carnall rest and if any seeke by admonitions and exhortations to awaken them out of their sleepe that they may saue that labour and not disquiet them they are ready with the Sluggard to say vnto them that they are awake already But aboue all they hate the very sight of their spirituall Physician because they abhor nothing more then to bee cured of their disease which bringeth vnto them such ease and pleasure Contrariwise the true Christian affecteth not this sleepe of securitie but is ouer-taken by it vnwillingly and at vnawares Hee doth not out of a setled purpose and resolution compose himselfe vnto it but through his natural infirmitie it creepeth and stealeth vpon him when he thinketh not of it and desiring to watch with the Disciples he findeth Matth. 26. the Spirit willing but the Flesh weake When he feeleth sluggishnesse to creepe vpon him he laboureth to shake it off either by entertayning religious Discourses and holy Conferences or by harkning to the shrill Trumpet of Gods Word or by imploying himselfe in honest and vertuous Actions He doth not voluntarily giue himselfe to carnall ease but that he may be watchfull as the Apostle exhorteth Ephes 5. 14. he ariseth and standeth vp And when he findeth all these meanes too weake to shake off his drowsinesse he desireth the helpe of others to keepe him waking Especially he prayeth vnto the Lord to quicken him with his good Spirit and to open his eyes that he may not sleepe the sleepe of death §. 8 That they differ in time of continuance Finally the securitie of the vnregenerate and the faithfull differ in time For they liue alwayes in carnall securitie and their whole life is a continuall sleepe vnlesse now and then they be awakned and molested with some outward afflictions and inward pangs of conscience and then they doe what they can to compose themselues againe to their carnall rest Yea in truth they are neuer throughly and truely awakned but euen in their waking they are spiritually asleepe and the pinches and nips of conscience make them to moue but like those that are in a Lethargie who know not what they doe nor to what end They walke sometimes in some seeming good wayes which in respect of the deed done might well become the watchfull but it is like those who talke and walke in their sleepe for though their eyes be open and their legs and tongues moue yet their hearts are possessed with drowsie deadnesse so that they speake they know not what and walke they know not whither But the faithfull after their conuersion doe continually keepe the Christian watch inwardly waking in their hearts when they seeme to sleepe in some outward actions or if they be indeed ouer-taken with carnall drowsinesse by reason of some reliques of carnall corruption remayning in them yet it is rather a nod or nap then a deepe sleepe or if also they fall into this through the violence and strength of their naturall sluggishnesse yet they doe not liue and die in it like secure Worldlings but by the outward sound of the Word and the inward voyce and power of the Spirit they are awakned and rowsed vp and renuing their repentance they doe afresh betake themselues to the practise of all Christian and holy duties CHAP. VI. Of the signes of carnall securitie arising from the causes of it §. 1 That the causes of carnall securitie doe argue and shew the effect ANd thus we haue shewed the many differences which may be obserued betweene that carnall securitie which is in the vnregenerate and that which after regeneration remayneth in the faithfull And now according to our order propounded we are to set downe some signes of this Vice according to which if we examine our selues we may discerne whether it raigneth and ruleth in vs or no. To the end that if after due triall and examination of our estate we find that it doth we may not content our selues with this fearefull condition and so continue in it but may labour earnestly to come out of it and to this purpose carefully vse the meanes of which I shall speake afterwards The first sort of signes are when we find the causes of this securitie in vs of which I haue before spoken For as Effects argue the Cause so the Cause the Effects especially in Vices of this nature which being diuersly considered are mutuall Causes and Effects one of another Euen as the fire causeth the wood to burne and the wood burning encreaseth and preserueth the heate of the fire For so these Causes produce securitie which is no sooner bred but it presently
when wee shall attaine to heauenly happinesse there shall we enioy perfect securitie when the Gates of the new Ierusalem shall be shut and made sure with strong barres there shall be full reioycing and exsulting with great ioy And therefore let vs not by a false securitie which is an abortiue brat and borne before the time expose our selues to greater danger especially to the hazard and losse of that heauenly securitie which shall bee disturbed with no trouble but let vs stay our time and watch till the Bridegroome doth come and open the dore for vs to enter into the wedding Chamber and now prepare our selues to fight against our spirituall Enemies that hauing gotten the victorie in this life wee may triumph ouer them with ioy peace and endlesse securitie in the life to come §. 9 The ninth remedie is to meditate often on the last iudgement The ninth meanes to shun carnall securitie is often to meditate on the day of Iudgement the all-seeing Wisedome omnipotent Power Siue Comedam siue bibam siue aliud aliquid faciam semper vox illa terribilis auribus meis insonare videtur Surgite mortui venite ad iudicium Hieron in Matth. Matth. 24. 46 47 48 51. and the exact Iustice of our Iudge the greatnesse of our reckonings and strictnesse of that account which will then bee required and will be impossible for vs to set euen if wee seldome or neuer thinke of them here but passe our time in sloth and securitie Let vs remember how happy their condition will bee who like faithfull seruants haue beene carefull to performe their dutie watching daily for the comming of their Lord when they shall be reputed blessed and bee made Ruler of their Masters substance and the miserable plight of those who haue not expected his comming nor prepared for it but haue spent their dayes in riot and pleasure in oppression and crueltie when comming suddenly hee shall take them at vnawares cut them off and giue them their portion with Hypocrites where shall bee weeping and gnashing of teeth Let vs thinke with what ioy wee shall heare that happy sentence Well done good and faithfull seruant Matth. 25. 21 26 27 30. thou hast beene faithfull ouer a few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord and with what tormenting griefe and bitter anguish those who haue beene vnprofitable and vnfruitfull shall heare that fearefull saying Thou wicked and slothfull seruant c. Take the talent from him and giue it vnto him that hath ten talents c. And cast the vnprofitable seruant into outer darknesse there shall bee weeping and gnashing of teeth Let vs consider with what cheerfulnesse and ioy wee shall meete the Bridegroome the Lord of glorie and happinesse if wee haue watched for his comming and are found in readinesse hauing our Lamps of Faith and a godly life cleerly burning when wee shall enter with him into the bridall Chamber of eternall blessednesse to bee feasted with vnspeakable Matth. 25. 1 2 c. pleasures and to solace our selues perpetually in his loue and with what terror and dismayednesse they shall be possessed who by his comming shall be awakned out of their sleepe of carnall securitie and being vnreadie shall be shut out of dores and when they desire to enter shall heare that fearefull and dreadfull speech Goe your wayes I know you not Finally let vs remember with what inestimable ioy and reioycing we shall heare that happy sentence Come yee blessed Children of my Father inherit the Kingdome prepared for you from the foundation of the World and with what horror and howling the Wicked shall heare their last doome Depart from mee yee cursed into euerlasting fire prepared for the Deuill and his angels And withall let vs set before vs the execution of this righteous sentence which shall be not the momentanie or onely long continuance of these rewards and punishments but eternall life and happinesse to the godly and Matth. 5. 46. faithfull and euerlasting death and condemnation to the wicked and vnbeleeuers §. 10 The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes The last meanes which sanctifieth and giueth efficacie vnto all the rest is frequent and feruent prayer that it will please the Watch-man of Israel who neither slumbreth nor sleepeth to watch ouer vs and to preserue vs in watchfulnesse that we fall not into this sleepe of carnall securitie or being readie to slumber that hee will awaken and rowse vs vp with the good motions of his Word and Spirit And when wee feele our hearts enclining to hardnesse by their neglect or slothfull cold and sluggish vse of the meanes of our saluation wee must with the Church expostulate with God and crie out vnto him O Lord why hast thou made vs to erre from thy wayes and hardned our Esa 63. 17. hearts from thy feare And earnestly desire him with Dauid that hee will create in vs a cleane heart and renew a right spirit in vs and that Psal 51. 10. according to his promise he will take the stonie hearts out of our bodies Ezeeh. 11. 19. and giue vs hearts of flesh which will tremble at his Word and feare him for his Mercies and Iudgements Finally let vs pray vnto him that he will giue vs grace with all care and good conscience to vse the meanes before spoken of and so blesse them vnto vs by his holy Spirit as that they may be effectuall for our preseruation from carnall securitie for the suppling and softning of our hearts for the replenishing of them with his true feare and for the stirring of vs vp to Christian watchfulnesse that we may be in readinesse against the day of the appearing of our Bridegroome our LORD and SAVIOVR IESVS CHRIST and so may enter into that dore of heauenly happinesse and communicate with him in those vnspeakable and euerlasting ioyes which with his precious death and bloodshed hee hath purchased for vs. OF SPIRITVALL AND CHRISTIAN SECVRITIE THE SECOND BOOKE CHAP. I. Wherein spirituall securitie is defined and the definition explaned §. 1 That all securitie is not to be condemned but that it is in some kind commendable and to be desired HAuing spoken of that Securitie which is naturall in all the kinds of it it now in Non quaelibet securitas est laudabilis sed quaâ—do deponit aâ—iquis curam pâ—out debâ—t Th. Aquin. 2. 2. quaest 129. art 7. the last place remayneth that we briefly intreate of that Securitie which is supernaturall diuine and holy For as all Securitie is not commendable but onely when a man as he ought layeth aside all care so on the other side all Securitie is not to bee condemned but when hee assumeth it as hee ought not namely such a Securitie as is built on an ill foundation and vpon false and deceitfull grounds which as it proceedeth from euill causes so