causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
speaketh peace according to the truth of Gods Word But here the carnal worldling and loose Libertine wil take occasion to presume that aboue all others they haue the best consciences because they seldome or neuer accuse them or if they doe yet they can easily put them to silence they were neuer in their liues troubled with any horrors and feares but haue had their consciences euer quiet and peaceable witnessing good things vnto them as that their sinnes are pardoned they highly in Gods fauour and shall most certainely attaine vnto saluation But for preuenting of this we haue added in the description of a good conscience that it doth not onely witnesse peaceable and good things but also that it doth giue true testimony of them So that if we would haue good consciences they must not be erronious in their euidence but peace and truth must be matched together And because they who most erre are ready with the best to brag of truth as well as of peace therefore I also added the Rule and Touchstone whereby all diuine truth is to be tryed namely when it agreeth with the truth of God reuealed in the Scriptures For conscience as I haue said is a witnesse with God testifying that which he also testifyeth and therfore when it doth excuse them whom God excuseth and secretly whispereth peace to them vnto whom in his Word he hath proclaimed it then is its testimony true and truly comfortable But when it offereth peace to them against whom hee hath proclaimed warre and excuseth them as good subiects whom his Word condemneth of high treason and wicked rebellion then is the testimonie of conscience false and erronious and can be no good ground of any sound consolation And in this case conscience is a traytor both to God and vs renouncing his seruice and that office which he hath imposed vpon it and ioyning with the enemies of our saluation to dishonour him in our destruction For it mayntaineth a false peace by giuing vs false intelligence telling vs that we are in safety when as we lye open to all danger that we are strong and well fortified against all assaults when as we are naked and haue vpon no part of the spirituall armour and like a false Sinon it testifieth that our spirituall enemies are quite departed whereas they lye in secret ambushment ready to assault and surprize vs when by beleeuing this false intelligence we are secure and neglecting the spirituall watch giue our selues ouer to worldly delights §. Sect. 3 The difference betwixt the peace of a good and bad conscience as first that the peace of the wicked proceedeth frō ignorance of their estate Euery conscience therefore is not good which is peaceable but that which speaketh peace in truth not according to our ignorant conceits blinded with pride and selfe-loue or presumptuous opinions which haue no sound ground but when it is squared by the perfect and infallible rule of the holy Scriptures whereby we may discerne whether that inward peace which wee feele in vs proceedes from a good or a bad conscience For there are many things by corrupting and defiling the conscience and making it worse and more dead and senselesse then it is in it owne nature which make it at least for time quiet and peaceable As first ignorance of God and his will which hood-winking the conscience giueth the deuill fit opportunity to carry it quickly whither hee will and like a thicke fogge and darkenesse of the night depriuing vs of light and sight doth cause vs to erre into the by-wayes of sinne whilest wee thinke that we are in that perfect path of righteousnesse that leadeth to Gods Kingdome As we see in Pauls example who in the time of his ignorance Rom. 7. 7 8 9. thought concupiscence to be no sinne which after hee was inlightened with the knowledge of the truth he discerned to bee the roote and fountaine of all wickednesse And whilest his iudgement was thus blinded his conscience spoke peace vnto him testifying that hee was aliue and in good case when as being truly informed he plainely saw that hee was dead and in the high way that leadeth to hell Such haue not their peace disturbed by conscience because being ignorant of the way it cannot admonish them when they goe out of it and being it selfe misinformed it must needs giue vnto them false euidence And though their hearts be full of sluttish corners and euen deepe dungeons full of all filthinesse yet the eye of conscience doth not discerne any annoyance because it is in the darke and is not illightened with the knowledge of Gods truth But especially this commeth to passe when as ignorance is not onely simple and naturall but imbraced and affected men purposely neglecting yea contemning and shunning the meanes of knowledge because for their greater quietnesse they would not haue conscience to take notice of their wayes As they who blesse themselues in their good meanings as sufficient to saluation and wholly neglecting Gods true seruice doe content themselues with their owne blinde deuotion and superstition Such shun those places where the light of the Gospel shineth and like Battes and Owles delight to liue in darke corners where they seldome or neuer heare a Sermon because they delight in the workes of darkenesse They hate the light of Gods truth because their workes are euill as our Sauiour speaketh and as the thiefe and adulterer waite for the twy-light and Ioh. 3. 20. make choice of the night as fittest for their purposes hating the morning as the shaddow of death because it discouereth their faults to others and bringeth them in danger to be apprehended condemned and executed So these affect the darkenesse of ignorance and abhorre the light of truth Job 24 15 16. because they would not haue conscience to take notice of their wickednesse lest like Gods Sergeant it should arrest and hale them before his Tribunall and there as an vnpartiall witnesse giue euidence against them and lest being condemned it should play the executioner tormenting and vexing them day and night with hellish horrours and deepe despaire §. Sect. 4 The peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse Secondly peace of conscience doth often proceed not from spirituall life and motion knowing and doing Gods will but from the cleane contrary as from spirituall deadnesse idlenesse and sloth in performing those duties which God requireth For as when the body is dead it hath no sense of sicknesse wounds or any hurt which can be done vnto it so when the soule is dead in sinne the conscience hath no feeling of any waight that lieth vpon it nor of any wounds or sores of sin wherewith it is mangled and deformed And though corruption and guilt like a gangrene indangereth it euen vnto the very death yet it neuer complaineth because it hath no sense and feeling of this mischiefe and misery Besides whilest men snort in this
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee
buyer and when hee is gone away Pro. 20. 14. then hee boasteth of his bargaine So those who offer much vnder that iust value of the wares which their owne iudgement doth set vpon them whereby the seller is driuen to aske much aboue that so hee falling as the other riseth like the Scales which interchangeably tossing vp and dovvne stand at last in their due equipoyse hee may bring the price to some indifferencie all which vaine-spent time and labour might vvell haue beene saued many idle words spared and diuers abuses shunned and auoyded if on both sides they had vsed Christian simplicitie Finally the buyer much offendeth vvhen hauing agreed vpon the price and comming to pay it hee giueth not vnto the seller his full due but either wittingly misreckoneth him in the summe or tendreth vnto him in stead of currant and lawfull money slippes and base coyne vvashed clipped and light gold or pieces of lesse value oftentimes for those of greater vvhich through ouer-sight by reason of their likenesse may very easily bee mistaken the one for the other §. Sect. 7 How to auoid the faults commonly coÌ„mitted betweene buyers and sellers All which faults among buyers and sellers which so intolerably raigne in these times would easily bee auoyded if as wee professe wee would preferre Iustice and charity before deceit and selfe-loue and accordingly would labour to mortifie the one as hurtfull and pernicious and magnifie the other as most excellent and profitable both for the setting foorth of Gods glory and the furthering and assuring of our owne saluation If wee would but consider that God is present and beholdeth all our dealings and will one day as a righteous Iudge call them to account to reward them if they bee vpright and iust or to punish 1. Thes 4. 6. them if they bee wicked and deceitfull If finally when wee come to summe vp our gettings in our Trades at the yeeres end wee would put all our gaines in the one Scale and our soules which wee haue hazzarded to euerlasting losse by our vniust vntrue and deceitfull dealing into the other and consider how light they bee in comparison of it which as our Sauiour hath taught vs cannot bee counterpoysed by the Mark 8. 36. waight and worth of the whole world And so much concerning our dealings with one another in contracts and bargaynes the which I thought necessary to bee in some briefe manner handled in this Treatise because all Christians almost are often imployed in them and many whose callings consist in trading doe spend the most part of their liues in it As also because the corruptions of the times are so many and grieuous so backed with the multitude and countenanced with custome that they are scarce thought to bee any sinnes insomuch as many which otherwise feare God are often ouertaken with them either through ignorance walking according to the common course for want of better direction or being compelled as they suppose with vrgent necessitie to doe as others doe because there being so few which doe as they should and such multitudes which vse fraud and deceit if they should in their trading and dealings vse truth and iustice simplicity and honest plainenesse they should as the Prophet complaineth of his times become Esa 59. 15. a prey vnto others and bee exposed to the common spoile The which danger would in great part bee auoyded if men could liue by faith and cast themselues vpon Gods prouidence in the vse of lawfull meanes seeing hee neuer faileth them that trust in him And also if there were a generall reformation of these abuses and corruptions among them that sincerely professe Religion and truely feare God which might easily bee done without any danger to their estates seeing what is wanting in ill-gotten gaines would bee abundantly supplyed by the greatnesse of their custome for who that is wise would goe ordinarily to others where hee is likely to be deceiued when as hee may trade with them from whom he may assuredly expect honest and plaine dealing And so much concerning those duties of Christian conuersation which are to bee obserued in all companies and societies CAP. XXXI That Gouernours of families ought to traine vp those which are vnder their charge in the duties of godlinesse §. Sect. 1 That it is not enough for gouernours to be themselues religious but they must also traine vp those which are vnder their gouernment in the knowledge and practice of Religion THe next duties belonging vnto a godly life are such as a Christian ought to performe in his family all which may generally bee referred to this mayne duty that hee not onely duly and diligently serue God himselfe but also teach those who are vnder his charge to ioyne with him and not onely by instruction shew them the right way but also by wise and religious gouernement guiding and training them vp in the feare of the Lord hee must cause them to accompany him and to put in practice the holy duties of Gods seruice in which he hath informed them Neither is it sufficient that gouernours of families be good Christians in their owne particular and personall carriage but according to that place wherein God hath set them and that vocation whereunto they are called they ought to be Christian gouernours and not onely fight the Lords battels as common Souldiers but as wise and valiant Captaines they must leade on those which are vnder their charge and see that they in their places performe good seruice to our grand Emperour and chiefe Commander the Lord of Hosts as well as they And as Stewards and Bayliffes vnder our great Lord and Master they must appoint their children and seruants vnto their taske and see also that they performe it And thus Ioshuah as a gouernour of the Common-wealth instructed the whole congregation in the Law of Ios 8. â—5 24. 15. God with the women little ones and the strangers that were conuersant amongst them And as a master of a family vndertaketh not onely for himselfe but also for his whole houshold that hee with them would serue the Lord. And as Dauids care extended to the wise and religious gouernement of the whole Common-wealth as their King and Soueraigne so he thought these high and waighty imployments no priuiledge to exempt him from performing his speciall duty as a Master in the well ordering of his family And therefore he professeth that hee would walke within his house with Psal 101. a perfect heart neither nourishing wickednesse in himselfe nor induring it in any of his seruants And that hee would driue out and expulse vngodly men out of his family and setting his eyes vpon the faithfull of the land and such as walked in a perfect way as his speciall fauourites he would make choice of them for his houshold seruants Yea vertuous Hester Hest 4. 16. though a Queene matched with an idolatrous King and vnder an heathenish gouernement not onely her selfe diligently
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
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
what God imposeth and diligent doing that which hee inioyneth And surely if we had hereby no other benefit but the escaping of the euerlasting torments of hell fire which are easelesse and endlesse it were me thinks a motiue strong enough to make vs arme our resolution against all difficulties and to spare for no labour that we may secure our selues from this dreadfull condemnation He that is in danger of drowning doth not dispute of the great paines which he must take before hee can come to land but thinking that his strength can bee no wayes better spent then in sauing his life he vseth all diligence and laboureth euen to extreme wearinesse to secure his safety yea euen then when hee is doubtfull of the successe And shall we thinke all labour little to preserue a momentany and miserable life from a naturall death and can wee thinke any too much for the escaping of those euerlasting torments of hell fire O that our fore-wit were as good as our after-wit and that we could be as wise by instruction and discourse of reason as wee are by feeling and experience O that we could consider with our selues when we stumble at small difficulties and are discouraged from performing the duties of a godly life with a little labour how much lesse we shall be able to indure those intolerable and endlesse torments which are prepared for those who neglect Gods seruice and are slaues to Satan and their owne sinfull flesh to obey it in the lusts thereof If the easie paines of a godly life bee not to be indured of these nice and worldly wantons which are also of such short continuance how intolerable will those torments bee vnto them which shall neuer haue end If the damned spirits might haue liberty to resume their bodies and liue vpon the earth againe for a further triall that amending their liues they might bee saued or returning vnto their former sinfull courses they might be cast backe againe into hell fire O how would they melt and be euen resolued into teares of hearty repentance for those sinnes which haue made them obnoxious to such fearfull condemnation How would they labour and spend their strength in the exercises of mortification and make their throats hoarce with prayers and strong cryes that they might obtaine mercy and forgiuenesse How diligent would they be in hearing reading and meditating in the Word that they might attaine vnto a liuely faith and thereby apply vnto themselues Christ Iesus and his righteousnesse for their iustification and saluation How fruitfull would they be in good workes and how liberall and bountifull in almes-deeds and in relieuing the poore members of Iesus Christ And yet most certaine it is that their case shall be ours if wee run on in the same courses which they haue gone before vs seeing God is no respecter of persons but is alike iust and true to all Our punishments shall be as great if we neglect Gods seruice and liue in our sinnes our too late repentance as desperate and comfortlesse if wee abuse Gods patience and long-suffering and let passe the acceptable time and day of saluation §. Sect. 5 That the recompence of reward must make vs to ouercome all difficulties And yet there is a farre stronger motiue to make vs ouercome all difficulties and to vse all paineful diligence in the duties of a godly life namely the riches of reward promised to all those who spend their time and strength in Gods seruice euen the euerlasting ioyes of his Kingdome vnto which both all the sufferings and doings of this life are not to worthy Rom. 8. 18. to be compared In which regard Gods precepts are more to bee desired Psal 19. 10 11. then gold yea then much fine gold and to be esteemed sweeter then the honey and the honey combe because by them we are warned and in keeping of them there is great reward For who would not serue such a Master as is so bountifull in requiting his paines Who would not vndertake any labour seeing the greatest is light and the longest momentany to bee assured of that super-exceeding and eternall waight of glory Who would not patiently indure a sorrowfull seed-time for so ioyfull an haruest or refuse to worke in Gods Vineyard with all painfull diligence and comfortable cheerfulnesse who is assured of such liberall wages when hee hath ended his worke And therefore though there were neuer so much difficulty in the duties of a godly life and neuer so much paines required vnto the seruice of God this should not discourage vs from entring into the course of Christianity seeing our wages and reward will infinitely exceed our worke and labour Especially considering that these holy and religious duties are only vnpleasant and tedious to the flesh and corrupted nature vnto which as the Apostle speaketh wee are no debters that wee should liue according to the lusts thereof and so by pleasing of it to displease God and purchase vnto our selues eternall death and hellish condemnation §. Sect. 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull Neither in truth are the duties of a godly life vnpleasant and burthensome tedious and troublesome vnto the spirituall and regenerate part 1. Joh. 5. 3. Mat. 11. 29 30. Chrysost in Mat. 11. Homil. 39. but sweet and delightfull easie and full of comfort For Gods Commandements are not grieuous as the Apostle Iohn speaketh and our Sauiour telleth vs that his yoke is easie and his burthen light and that they who will take them vpon them shall finde rest to their soules Vpon which words Chrysostome speaketh excellently to our present purpose If saith hee hearing of a yoke and a burthen thou art afraid and shrinkest backe thou must attribute this feare not to the nature of the things themselues but to thine owne sloth for if thou art prepared and not sluggishly effeminate all shall seeme vnto thee easie and light And therfore Christ that he might teach vs with what care we ought to watch hath neither concealed the burthen nor the sweetnesse but ioyning both together he hath said that it is a yoke and also that it is sweet Hee calleth it a burthen but addeth that it is light that thou shouldest not shunne it as being too laborious nor contemne it as being too easie But if after all this vertue seemeth vnto thee hard and difficult consider how much more vice and sinne which Christ intimateth in that before hee said any thing of his yoke he cryeth out Come vnto me all yee that labour and are heauie loden Thereby shewing how great labour and what an intolerable burthen sinne imposeth for he saith not onely all ye that labour but also who are heauie loden The which the Psalmist expresseth more plainly and describeth the nature of sinne saying Mine iniquities are gone ouer mine head as Psal 38. 4. an heauie burthen they are too heauie for me And Zachary likewise where he
as the end of all our actions 13 CAP. III. Of the maine matter of a godly life namely that it must be framed according to Gods will in holinesse righteousnesse and sobriety 14 Sect. 1 That we can no otherwise please God then by framing our liues according to his will 14 2 That not Gods secret but reuealed will must be the rule of our liues and actions 15 3 Reasons prouing that wee can no otherwise please God then by doing his will 15 4 Of the speciall duties wherein a godly life chiefly consisteth 18 CAP. IIII. Of the forme and manner how all Christian duties ought to be performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things 19 Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God 19 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours 20 3 That they must not be faint and weak but feruent and earnest 21 4 That they must be intire and totall both in respect of the subiect and obiect 22 5 That our desires resolutions and indeuours must aime at the meanes as well as at the end 23 6 That they must not be lazie and idle but diligent and painfull 23 7 That they must not bee by fits and flashes but constant and durable 24 CAP. V. Of sauing knowledge which is the first maine ground of a godly life How necessary it is and the causes of it 25 Sect. 1 Of the maine grounds of a godly life 25 2 That sauing knowledge is the prime vertue and mother grace from which all others haue their beginning 25 3 That ignorance estrangeth vs from God and the life of grace and glory 27 4 That God is the chiefe Authour and efficient cause of sauing knowledge 28 5 Of the instrumentall causes of sauing knowledge 29 CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes 30 Sect. 1 That there is a God and how we may know it 30 2 Who this God is and how he may be described 30 3 Of Gods attributes and how they are ascribed vnto God 30 4 Of Gods primary attributes and how they may be described 31 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures 31 6 What Gods secondary attributes are and how they may be described 32 7 Of the persons in Trinity 33 8 Of the knowledge of Gods workes and first of his decree 34 9 Of the execution of Gods decree in mans Creation fall and misery 34 10 Of our recouery out of our misery 35 CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life 36 Sect. 1 Of the quantity of knowledge and the diuers degrees of it 36 2 Of the quality of our knowledge that it may be effectuall 38 3 That this sauing knowledge is necessary to a godly life 38 4 Of the meanes of sauing knowledge 39 CAP. VIII Of a liuely and iustifying faith which is the second maine ground of a godly life 40 Sect. 1 That without faith wee cannot performe any duty of a godly life 40 2 That faith and a godly life are inseparable companions 41 3 That they deceiue themselues who dis-ioyne faith from a godly life 42 4 Of a generall faith 43 5 Of iustifying faith what it is and what is required vnto it 43 6 Of the degrees of faith and how they are wrought in vs. 45 7 That the duties of a godly life hold a proportion with our faith whether it be weake or strong 46 CAP. IX Of the meanes whereby wee may obtaine a liuely faith and daily increase it from the least to the highest degree 47 Sect. 1 Of fiue speciall meanes whereby we may obtaine a liuely faith 47 2 Of the sixth meanes 48 3 Of the meanes whereby wee may attaine vnto fulnesse of perswasion 49 4 Of that speciall faith whereby we apply Christ for our sanctification 50 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification 50 CAP. X. Of the third ground of a godly life which is a pure heart 52 Sect. 1 Of a pure heart what it is and from whence it ariseth 52 2 That all true fruits of godlines spring from a pure heart 52 3 That God chiefly desireth the heart aboue all other parts 53 4 That God respecteth no duty vnlesse it proceed from a pure heart 54 5 That all sound repentance must begin at the heart 55 6 Wherein purenesse of heart consisteth 55 7 Of the causes of the hearts purity 57 CAP. XI Of the signes of a pure heart and of the meanes whereby wee may obtaine and preserue it 58 Sect. 1 Of the inward signes of a pure heart 58 2 Of the outward signes of a pure heart 59 3 That it is a good meanes of a pure heart highly to esteeme it 59 4 Of the manifold euils which accompany a polluted heart 61 5 That faith is a chiefe meanes of a pure heart 61 6 Of the meanes to preserue the purity of our hearts the first whereof is to watch ouer them 62 7 The second meanes is to preserue them from all sinne 63 8 The third meanes is to auoyd the occasions of sinne 64 9 The fourth meanes is often to examine our hearts in the sight of God 64 10 The fifth meanes is to be continually taken vp in holy exercises 65 CAP. XII Of Conscience in generall the nature properties and effects of it 65 Sect. 1 That the nature of conscience may partly be knowne by the name 65 2 What conscience is being generally considered 66 3 Of the diuers offices of conscience 67 4 That conscience hath all its power and authority from God onely 68 CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it 69 Sect. 1 What a good conscience is and what is the efficient cause that worketh it in vs. 69 2 Of the meritorious cause of a good conscience 69 3 Of the instrumentall causes 70 4 That a good conscience springeth from a liuely faith 71 CAP. XIIII Of the actions and effects of a good conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings 72 Sect. 1 That a good conscience speaketh goodnesse and peace onely 72 2 That it speaketh peace according to the truth of Gods Word 73 3 The differences betweene the peace of a good and bad conscience as first that the peace of the wicked proceedeth from ignorance of their estate 73 4 That the peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse 74 5 That the peace of the wicked proceedeth from carnall security 75 6 That the peace of an euill conscience proceedeth from worldly imployments 76 CAP.
all and euery creature to be esteemed more or lesse good as they more or lesse tend to mans benefit and blessednesse And finally because Almighty God is the supreme end he is also the chiefe Good and all creatures to be esteemed in worth and excellency as they most serue for the magnifying of their Lord and Creator and the aduancement of his glory for which end they haue their being §. Sect. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it And thus the end of all arts and sciences is the practice of them and therefore the habit of skill shewed in the exercise of the artsman is much to be preferred because it is the end of theorie and speculation And as this is to be confessed in all other arts so cannot it be denied of Diuinity and Religion the practice whereof doth in excellency surmount the knowledge and theorie as being the maine end whereunto it tendeth For to what purpose doe men spend their spirits and tire their wits in discerning the light of truth if they doe not vse the benefit of it to direct them in all their waies Why doe they rise betimes to see the Sunne if they meane to sit idly still and doe nothing which better suiteth with palpable and Aegyptian darkenesse Why doe they with such care and labour heape vp these rich treasures of learning and knowledge if miser-like they onely looke vpon them and neuer make vse of them for the benefit of themselues and others Why doe they spend their whole liues in sowing the seede and neuer reape the crop or hauing brought in the haruest and filled their barnes and granaries what good will all this doe them if they let it there must and mould and neuer eate the fruit of their labours How vaine therefore is their practice who spend all their strength in polemicall disputes to euince errour and finde out the truth if when they haue found it they will not walke in this light nor let it be the guide of their liues like herein to foolish boyes who striue for a ball which when they haue gotten with much sweate and haue no competitour to contend further for it they cast into a corner with carelesse neglect or hauing fought euen vnto blood to beate others off a Mole hill as from a fort of strength doe make no further vse of it when they haue gotten quiet possession How fruitlesse are the labours of such Pastours and Preachers who spend all their time in painefull studies to barrell vp that knowledge which they meane neuer to vse propounding no other end of their knowledge but to know and as though they enuied all others their esteemed Iewell neuer communicate it by painefull preaching vnto their people who through their negligence haue no more vse of their gifts then poore neighbours haue of a misers treasure which is fast locked vp from them in their barred chests nor are more edifyed by their knowledge then if they were ignorant ideots and destitute of all learning Heerein also rich misers indeed in that they doe not only depriue others of the vse of their wealth but defraud their owne soules of the benefit of it letting it rust without the vse and practice of it in a godly life whereby as they should shine vnto others by a good example so they should make their own calling and election sure and strengthen their faith in the assurance of eternal blessednes which is not promised to them that only know but also do the will of their Joh. 13. 17. Master Finally how bootlesse and vaine is the practice of such professors of Religion among the people who in their diligence to heare Sermons and reade the Scriptures take care onely to inlighten their braines with knowledge which they wholly spend in proud disputes and lauish discourse but neuer suffer it to descend into their hearts to warme and cherrish any holy affections nor to shine out vnto others in the light of a godly life to the glory of God and edification of their brethren by their godly example §. Sect. 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession Againe as the practice of all Christian duties in a godly life is to bee preferred before knowledge and profession of Religion so is it the signe and seale whereby we may know if our knowledge bee sound and sauing Luk. 12. 47. Ioh. 13. 17. Luk. 11. 28. and our profession in truth and without hypocrisie For an idle and fruitlesse knowledge furthereth not our saluation but rather leaueth vs without excuse aggrauateth our sinnes and increaseth our condemnation for they are not blessed who know the greatest mysteries of Christs Kingdome but they who make an holy vse of what they know not they that know these things saith our Sauiour but they who doe them not they that heare the Word onely but they who keepe it are blessed Not the hearers of the Law but the doers thereof are iustified saith the Apostle Paul And the Rom. 2. 13. Apostle Iames exhorteth vs to be not onely hearers of the Word but doers also seeing otherwise we shall but deceiue our selues and vtterly lose all the Jam. 1. 22. fruit of our labours Without which practice knowledge puffeth vp not 1. Cor. 8. 1. making vs solidly wise but like bladders filled with winde easily tossed vp and downe at the pleasure of those who extoll vs with their praises and is no christian knowledge though it comprehend the greatest mysteries of Christianity seeing we truely know onely what we practise For as the Apostle Iohn teaching vs to examine the truth of our knowledge saith Heereby we know that we know him if we keepe his Commandements And hee 1. Ioh. 2. 3 4. that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him Finally the more wee know the more grieuous shall our sinne and punishment be if we doe not practise it For the seruant that Luk. 12. 47. knoweth his masters will and doth it not shall be beaten with many stripes Our profession likewise without this practice is but hypocritical making vs to resemble the stony ground which brought foorth a faire greene blade but no fruit to due maturity like the fig-tree which hauing leaues but no figs was accursed like the tree in the Garden which cumbring the ground with its fruitlesse presence was threatned to bee cut downe like Glow-wormes which haue some lustre and brightnesse but no heate seeing such Professours shine with some light of knowledge but without all warmth of Christian charity Neither is that pure Religion and vndefiled Iam. 1. 27. before God which like an emptie barrell maketh a great sound in an outward profession but that which exerciseth it selfe in the duties of Christianity as to visite the fatherlesse and widdowes in their affliction and to
is signified that Exod. 33. 20. the diuine essence is vndiuided and absolute without composition parts or accidents inuisible impassible and all essence so that whatsoeuer is in God is God His Infinitenesse is whereby is signified that hee is in his essence vncircumscribed and aboue all measure of time place or any thing else but simply immense and incomprehensible The Eternity of God is Psal 102. 27 28. Apoc. 1. 8. Esay 44. 6. an essentiall attribute which signifieth that he is infinite and vncircumscribed by time first and last without beginning or ending absolute without succession wholy all alwaies and at once His immensity is an essentiall Psal 139. 7. 145. 3. Ier. 23. 23. 1. King 8. 27. attribute whereby is signified that the diuine essence is without dimension and circumscription of place wholy euery where present within the world and without the world contayning all things and being contained of nothing His Immutability is an essentiall property whereby is signified that the diuine nature being infinite absolute most simple Mat. 3. 6. Iam. 1. 17. Psal 102. 28. and perfect is subiect to no change of generation corruption augmentation or diminution passion or alteration but euer remaineth one and the same His all-sufficiencie is an essentiall property of the diuine essence whereby is signified that in himselfe alone he is most perfect and absolute and in all things sufficient both for himselfe and for all creatures Finally Gen. 17. 1. Mat. 15. 48. Iob 42. 1. Mat. 19. 26. his Omnipotency is an essentiall property of Gods nature whereby is signified his infinite and transcendent power whereby he is able to doe all things which are not repugnant to his nature and will §. Sect. 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures The secondary attributes of God are those which are spoken of God in a secondary relation as he is the first and the chiefe Agent working in the creatures especially man some similitudes and resemblances of his owne essentiall attributes which are therfore though improperly called communicable in respect of some analogie and likenesse that they haue with the properties which are in the creatures For there is no perfection or good thing in them to be desired of which the Idea and arch-type is not in God most absolute infinite and eternall But as they are essentiall properties of Gods nature they cannot be communicated to any creature seeing they are most simple and indiuisible but only as it were some shewes and shadowes of them which in many respects differ from those attributes which are in God for in him they are his essence and by it he liueth vnderstandeth and is good gracious and iust but in the creatures they are qualities and bare properties In him they are all most perfect infinite absolute and most excellent immutable and eternall in which regard he may be sayd not only to be wise iust good and blessed but wisdome iustice goodnesse and blessednesse it selfe So that these secondary attributes in God being his nature and essence are to be vnderstood by the primary as by their rule and measure and therefore are to be attributed vnto him most perfectly simply infinitely and absolutely But in the creatures the qualities which are some similitudes of these attributes are mixt imperfect finite and mutable In God all and euery his attributes being his essence they can be but one as his essence is one simple and indiuisible so that by the same essence whereby he is wise he is also true and that by which he is good he is also iust mercifull and blessed But in the creatures their properties are diuers and differ from one another in their formes and operations For by one faculty a man is wise and willeth by another and his qualities of iustice mercy goodnesse truth are different properties one from another §. Sect. 6 What Gods secondary attributes are and how they may be described Now these secondary attributes of God though they be all but one in him yet in our comprehension and conceit who can only iudge of them according to their seuerall kinds of working towards the creatures they are manifold as Gods life and immortality his wisedome truth will goodnesse holinesse beneficence loue grace mercy clemency long suffering patience his iustice anger and hatred all which are needefull to be knowne of euery Christian not onely that wee may take notice of Gods actions and operations towards vs but also may accordingly frame our actions and liues that so being agreeable to his pure and holy nature they may be acceptable in his sight And therefore I thought it necessary to describe them briefly and seuerally referring the Reader who desireth to haue them fully handled to such Treatises as purposely intreate of this argument a Deut. 32. 40. Iohn 1. 4. Acts 17. 28. The life of God is an essentiall attribute whereby is signified that the diuine nature liueth worketh and moueth in himselfe and giueth vnto all things life and motion b Exod. 3. 14. 1. Tim. 6. 16. 1. 17. The immortality of God is his essentiall property whereby is signified that he liueth eternally and neuer dyeth but hath doth and shall for euer liue worke and moue himselfe and giue life action and motion to all things that haue life and motion c Iob 42. 2. Heb. 4. 13. The wisedome of God is his essentiall property whereby is signified that God truely and perfectly with one eternall act of vnderstanding at once doth know himselfe and all things and that not onely externally but also internally in their essence not successiuely by discourse of reason but at once most distinctly and cleerely Of which wisedome there are two parts First his d Rom. 8. 29. 1. Pet. 1. 2. prescience whereby he hath from all eternity seene and known all things which are haue been or shal be with infallible knowledge as being all present to him though past or to come in respect of vs. Secondly e Pro. 8. 14. 16. 4. Acts 2. 23. his counsell whereby hee resolueth to rule and gouerne all things in the best and most wise manner for the setting forth of his owne glory The f Iohn 17. 3. Rom. 3. 4. truth of God is his essentiall attribute whereby he is made known vnto vs to be in himself most true in all his words and works yea truth it selfe the Author of all truth which is in the creatures The g Rom. 9. 18. Ephes 1. 11. God is his essentiall attribute whereby is signified that God with one will of most free and iust act willeth all things approuing or disapprouing whatsoeuer he knoweth The h Marke 10. 18. Iam. 1. 17. Psal 145. 7. goodnesse of God is his essentiall property whereby is signified that he is infinitely good in and of himselfe and the Author of all good in and towards all the creatures The
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
in them Pro. 6. 6. Matth. 6. 26. Psal 32. 9. that which the Scriptures propound as good for our imitation and auoyding the contrary And finally that wee receiue them with thankesgiuing 2. Pet. 2. 22. 1. Tim. 4. 5. and sanctifie them to our vse by the Word and Prayer So also here is required that wee make an holy vse of the creatures in respect of Gods gouernement and prouidence as first for the determining of doubts and controuersies which can no otherwise be cleared and decided by casting of lots in the vse whereof we are to vse prayer vnto God and sometimes Pro. 16. 33. Act. 1. 23 24. when the occasion is waighty fasting desiring of him that by his good prouidēce he wil direct them to the right end for which we vse them And Pro. 18. 18. as before they are cast we are to referre our selues wholy to Gods determination so after wee are to rest contented and well pleased with his sentence Secondly we are to make an holy vse of Gods prouidence first in conferring rewards and blessings either vpon our selues or others In respect of our selues wee make a right vse of Gods blessings and benefits When as in our hearts we bee vnfainedly thankefull vnto God for them Psal 144. 6. 26. 12. 66. 16 when in our words we praise and magnifie his bounty and goodnesse towards vs and tell what great things he hath done for vs and when in our workes and actions we referre them wholy to Gods glory and both Psal 130. 4. Rom. 2. 4. our owne and others good taking occasion of his mercy and goodnesse to feare him and to turne vnto him from our sinnes by vnfained repentance In respect of Gods blessings bestowed vpon others we carry our selues holily when as we reioyce with them in Gods bounty and goodnes 1. Cor. 12. 26. and ioyne with them in praises and thanksgiuing The like holy vse we are Psal 35. 17. Gal. 1. 23. to make of Gods prouidence in respect of punishments and afflictions whether they bee inflicted vpon our selues or vpon others As when Iob 1. 20 21. God layeth his hand vpon vs by his iudgements and chastizements wee are to be humbled in the sight and sence of our sinnes and beare them with patience and thankfulnes acknowledging Gods mercy in that we are Lam. 3. 22. not vtterly consumed and profit by them both for the mortifying of our sinnes and for our spirituall quickning vnto new obedience So when Heb. 5. 8. we see Gods Iudgements vpon others we are to take warning by their example and communicate with the faithfull in their sorrowes bearing Iosh 22. 20. 1 Cor. 10. 6. Rom. 12. 1. Psal 58 11. a part of their griefe and magnifying Gods Iustice which hath found out the wicked to inflict vpon them deserued punishments §. Sect. 2 Of the sanctifying of Gods name in lawfull oathes More especially there is required in this Commandement that wee glorifie and sanctifie Gods name by our oathes and vowes First by our oathes Deut. 6. 13. Esa 45. 23. vnto which is required first that we honour Gods name in swearing by it vpon a iust and necessary occasion acknowledging thereby Gods infinite wisdome from which nothing canly hid his Truth which abhorreth all lies and falshoods his Iustice which when he is called to be a witnesse and Iudge will neither suffer truth and innocency to goe vnrewarded nor vntruth and guiltinesse vnpunished without respect of persons Secondly that we sweare only by the name of God either directly Esa 65. 16. Ier. 12 6. or indirectly and by no creature in heauen or earth Thirdly that wee sweare after a lawfull manner vnto which is required that we sweare in truth that is to that which is true and truly according to the perswasion Ier. 4. 2. Rom. 9. 1. of our mindes In righteousnesse binding our selues thereby only vnto things lawfull and in iudgement whereby we discerne the necessitie of it in regard that we can no otherwise cleare the truth nor be beleeued in a matter of importance which much respecteth Gods glory or our owne or neighbours good And so come to the performance of this high and holy action with all reuerence as in Gods presence duly weighing and considering the conditions and circumstances of our oath according to the Scriptures Lastly that we sweare vnto a right end namely to the glory Iosh 7. 19. of God by reuealing and ratifying a necessary and vnknowne truth which could no otherwise bee made manifest and to the good of our neighbours Heb. 6. 16. and our selues that they may be satisfied all controuersies and strifes ended all doubts and suspitions remoued and our owne truth and Exod. 22. 11. innocency declared and cleared §. Sect. 3 Of the sanctifying Gods name by making and performing our vowes The second speciall thing here required is lawfull vowes whereby we cheerefully promise vnto God some thing which may be acceptable vnto him either because we haue already found him gracious and good vnto vs which moueth vs to doe this duty out of loue and thankefulnesse or because we expect his mercy and goodnesse for some benefit to be receiued or punishment to be auoided or remoued out of our faith and hope grounded vpon Gods promises Vnto which vowes that they may bee lawfull and acceptable vnto God there are two things required namely that we make them lawfully and truly to performe them Vnto the making of a lawfull vowe is required First that it be performed as a religious Psal 76. 11. act to God and none other Secondly that it bee done after a religious and holy manner 1. In truth with a sincere and cheerefull heart 2. In 2. Chro. 15. 15. righteousnesse vnto which is required in respect of the person that hee haue power in himselfe to vow that thing or haue the consent of his gouernours Secondly that the thing vowed be lawfull and acceptable vnto God as being good and commanded or of an indifferent nature but in respect of vs good and profitable and therefore to be vsed or hurtfull and inconuenient and therefore to be auoided Thirdly that we vowe in iudgement whereby we discerne that our vowe is in the former respects lawfull and very profitable either for the aduancing of Gods glory or our owne good The last thing required is that we make it to a right end as Psal 66. 13. namely to the glory of God the good of our neighbours and our owne benefit for the exercising of our temperance and sobriety or the renewing 61. 8. and furthering of our repentance or for the strengthening of our Num. 30. 14. 1. Sam. 1. 11. faith and our good purposes and resolutions about the performance of good duties In respect of performance of our vowes there is required Eccles 5. 3. Num. 30 3. that it be done at the time appointed and without delay and
and grow in grace or goodnesse who neglect to seeke God and so depriue themselues of the comfortable beames of his gracious presence Finally the Lord hath threatned to stretch out his hand and take vengeance on them Zeph. 1. 6. that haue not sought the Lord nor enquired for him yea that he will laugh at their destruction and delight himselfe in their punishments as he intimateth by comparing the day of vengeance to a day of solemne sacrifice vnto which he inuiteth his ghests that they may be spectatours of these fearefull examples and glorifie his Iustice in the deserued punishments of those who had not fought him CAP. VII Of the Christan Armour which we must put on daily and of the benefits which wee shall reape thereby §. Sect. 1 Of the seuerall parts of the Christian armour WEE haue intreated the more largely of that maine duty of seeking God as being not onely the chiefe and principall of all that are to be performed in the daily exercise but euen the roote and fountaine summe and substance of all the rest from which they spring and in which they are comprised In which respect the other that remaine to be spoken of may be passed ouer with greater breuity as being all but speciall branches of the former duty and streames that will readily naturally flow from that fountaine The third maine duty then in this daily exercise is that we put on the whole armour of God which is that we looke continually vnto our selues that we bee throughly furnished and as it were armed at all points with the maine fundamentall sanctifying and sauing graces of Gods holy Spirit whereby we may bee inabled to stand in the day of triall and to resist those daily tentations wherewith we are assaulted by our spirituall enemies The chiefe principall whereof the Apostle hath in the Epistle to the Ephesians Ephes 6. 11 12. prescribed vnto vs. The first is the girdle of verity wherby is meant that we should not onely imbrace the truth of Religion and frame our iudgements affections and actions according to the sincere and pure Word of God but also that our knowledge profession and practice be in truth and sincerity of heart carrying our selues in all things vprightly and in the integrity of a good conscience The second is the brestplate of righteousnesse whereby we vnderstand true sanctification and godlinesse consisting in an earnest desire a firme resolution and constant indeuour of conforming our whole liues according to Gods reuealed will that wee may please him in all things and haue both our persons and actions accepted in his sight The third is that our feete bee shod with the preparation of the Gospell of peace that is as souldiers that haue good shooes and leg-harnesse are thereby enabled to hold on their march in stonie and rough wayes and thorow the midst of briers and thornes whereas if they were barefooted or ill shod they would be pricked and gauled and soone tire and faint in the way So must we daily arme our affections the feete of our soules with all the sweete comforts and gracious promises of the Gospell made vnto those who hold out vnto the end and fight vntill they ouercome without which we shall soone be wearied and faint in the way seeing it is rough and vnpleasant to flesh and blood and full of the thornes and briers of afflictions and persecutions The fourth piece of the Christian armour is the shield of faith which also we must daily put on applying afresh vnto our selues Gods mercies in the merits of Christ the gracious promises of the Gospell and the satisfaction and obedience of our Sauiour and Redeemer whereby though we be neuer so weake in our owne strength we shall be enabled to resist all Satans tentations and to quench and beate backe all the fiery darts of the wicked one so as they shall not be able to wound or doe vs any harme The fifth piece which we must daily put on is the helmet of saluation that is we must continually renew 1. Thes 5. 8. and reuiue our hopes and expect and waite for with patience the accomplishment of all Gods gracious promises which by faith we beleeue and apprehend And this will notably encourage vs in all Christian duties of a godly life seeme they neuer so irkesome and tedious vnto vs when as we haue daily an eye to the recompence of reward and to indure any hard measure at the hands of the world and to drinke the deepest draught in the cup of affliction and persecution for Gods sake and the Gospels Act. 28. 10. Rom. 8 18 2. Cor. 4. 17. which wee professe when as wee assuredly hope that the greatest crosses and calamities are not worthy the glory which shall be reueiled because they are light and momentanie but the crowne of happinesse which they helpe to set vpon our heads most excellent and eternall The sixth and last piece is the sword of the Spirit the Word of God which being rightly managed is sufficient to defend our selues and offend and driue backe the Enemie as wee see in the example of our Sauiour Christ who vsed no other weapon to vanquish Satan and all his tenons We must therfore daily exercise our selues in reading and meditating in the holy Scriptures which will serue as a light to guide vs in all our wayes as a goade in our sides if wee bee sluggish as cordiall water if wee bee ready to faint with feeblenesse and as a two-handed sword to defend vs against all enemies who assault vs in the way and labour to hinder and discourage vs in our Christian course and conuersation And this armour we must put on not piecemeale but compleate and in all the parts We must not put on some parts only and let other pieces of it lye by but as the Apostle speaketh we must put on the whole armour Ephe. 6. 13. of God for if any part be wanting we shall lie open to the wounds of our spirituall enemies Neither must we put it one day on and leaue it off another but we must put it on daily seeing we are continually assaulted and haue no one day of truce till by death we haue gotten a full and finall victory It must not like armour in the time of peace lie by or hang rusting vpon the walles but we must alwaies keepe it bright and furbished fit for daily vse fast buckled vnto vs both day and night sleeping and waking seeing we are continually in the battaile encountred at all times and euen euery houre with the tentations of our spiritual enemies And to this end we must continually keepe the Christian watch as the Apostle exhorteth Ephe. 6. 18. that wee be not through our sloth and sluggishnesse surprized at vnawares And because it is not armour of our owne making and prouiding but of Gods owne workemanship and of his free gift whereof it is called The Armour of God and seeing
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
and stretch out our hands towards him If iniquity be in our Iob 11. 13 14. hand we must put it away and not let wickednesse dwell in our tabernacles For if we doe not wash and make vs cleane and put away the euill of our doings but come before him defiled in our sins then though wee spread forth our hands Esa 1. 15 16. God will hide his eyes from vs and when we make many prayers he wil not heare CAP. XIIII Of such things as are required as essentiall vnto prayer §. Sect. 1 That we must pray in truth with attention and not with wandring thoughts IN respect of the action many things are required both in regard of the substance and circumstances Of the former 1. Iohn 5. 14. Iam. 4. 3. sort are the essentials of prayer as 1. in generall that it bee according to Gods reuealed will for if wee frame not our prayers according to this rule we shall goe awry and asking amisse obtaine nothing More especially there is required that wee worship God internally with our hearts as well as externally with our bodies and that we powre forth our soules vnto him in our prayers as Hannah 1. Sam. 1. 15. Psalm 25. 1. Lam. 3. 41. did so as we may say with Dauid Vnto thee O Lord I lift vp my soule and with the afflicted Church Let vs lift vp our heart with our hands vnto God in the heauens For God is a Spirit and will be worshipped in spirit and truth Ioh. 4. 24. Prou. 23. 26. Ier. 29. 13. and aboue all other seruice he requireth the seruice of the heart seeing all other without it is but meere hypocrisie Neither can we hope to obtaine any thing at Gods hands vnlesse our prayers proceed from sincere and vpright hearts seeing he hath limited his promise of hearing only to such according to that of the Psalmist The Lord is neere vnto all that call vpon Psal 145. 18. him to all that call vpon him in truth Let vs therefore take heed when wee call vpon God that our prayer be in truth and not onely the words of the mouth but the prayer of the soule And to this end that we doe with like care auoyd praying with a lying tongue and deceitfull lips when as wee Psal 17. 1. and 119. 7. aske those things with our mouthes which wee desire not in our hearts like those hypocriticall Israelites of whom the Lord complaineth that they had spoken lies against him not crying vnto him with their heart when Hos 7. 13 14. they howled vpon their beds Secondly praying with wandring thoughts hauing when we direct our speech in prayer vnto God our mindes and hearts rouing about worldly vanities and our earthly affaires without either respect to Gods presence or the suits that we haue in hand For this is a grosse abuse of Gods Maiesty which wee are ashamed to offer to our superiours yea euen to our equals speaking vnto them and yet not minding what we say It discouereth great irreuerence and neglect of Gods glorious presence who beholding the secrets of our hearts seeth how far they and our tongues are one from another It argueth great security and hardnesse of heart when as we thus approch into his presence and offer vnto him such heartlesse sacrifices not fearing that dreadfull speech sealed and confirmed by such a terrible example that the Lord will be sanctified and glorified in them that come nigh him either in his mercies or in his Leuit. 10. 2 3. iudgements It makes prayer to bee no prayer but lip-labour and the wind of words which is not the language of the mouth but the speech of the heart It causeth vs to spend our labour in vaine when as we minde not what we say For how shall God vouchsafe to vnderstand our suits when as we our selues will take no notice of them Or how shall he giue vs his rich graces of greatest value when as wee so meanely esteeme them that we can coldly and carelesly aske them at his hands and not thinke them worthy the minding and affecting in our soules and hearts §. Sect. 2 That we must with all diligence banish out of our minds all wandring thoghts and the means hereof And yet seeing through the malice of the diuell and our owne corruption we are euen at our best apt to fall into this foule infirmity let vs with Jer. â—2 40. Psal 86. 11. all care and diligence looke to our hearts when wee performe this duty and earnestly desire the Lord to tye them fast vnto himselfe in the bonds of his feare that they may not in this holy exercise slip aside and depart from him And if wee finde our sinfull flesh so sluggish and secure so worldly and earthly-minded that it dulleth our deuotion and stealeth and carryeth euery hand while our hearts away after things impertinent if not worldly and carnall I think it a good course in our priuate prayer to repeate that againe in which wee were distracted labouring in our repetition to call our hearts backe to ioyne with our voyce seeing heereof commeth a double benefit first that wee shall haue our suites more powerfully offered vnto God when as they are propounded in this hearty manner And secondly hereby we shall tame the flesh and make it not so eager to interrupt vs in these holy duties when as the spirituall part imposeth vpon it this punishment by way of reuenge for its sloth and worldlinesse to make it to continue so much the longer at this exercise vnto which naturally it is so backward and auerse and not to feed it selfe vpon any worldly thoughts wherein it wholly delighteth till it haue first waited on the Spirit and suffered it without interruption to refresh it selfe with this heauenly breakfast Let vs meditate also on that glorious presence before whom we stand who looketh not so much to the phrase of our words and the well-running stile of our speech as to the discourse of our soules and hearts which being so full of distractions and senselesse rauings and rouings from the matter one while speaking to God and as it were with the same breath and in the middest of a sentence breaking off and speaking to the world iumbling and confusedly mingling things spirituall and carnall heauenly and earthly holy and profane how can it be but vgly and mis-shapen in his sight being like Anticke-worke consisting of monstrous compositions wherein the body of a bird and the taile of a serpent the face and fore-part of a man and the hind-part and legs of a beast or the taile of a fish are ioyned together Let vs thinke vpon the excellency profit and necessity of those gifts and graces which in our prayers wee desire of God and how infinitely they excell those worldly vanities which Satan and our owne flesh doe cast into our minds to distract vs in our suites Vnto vvhose suggestions it is no lesse folly to listen then
shamefull ouerthrow vnlesse our Christian Armour be put on and fastened vnto vs with the girdle of verity and vnlesse wee be trained vp in this Christian warfare and taught rightly to vse the sword of the Spirit the Word of God Now if vowes must be paid without delay then Psal 76. 11. how much more this which importeth vs as much as our saluation A third reason may be taken from Gods loue and fatherly care and prouidence watching ouer vs and preseruing vs from all perils and dangers in the time of our infancie and childehood vnto which as we were naturally most prone so were wee vtterly vnable to auoid them by our owne prouidence or to vse any meanes to helpe our selues Which consideration should moue vs as soone as we are come to knowledge and discretion to testifie our thankefulnesse by learning his waies that wee may walke in them and thereby glorifie him who hath so graciously preserued vs. Fourthly let vs consider that the Law was giuen not onely to the ancient and them of ripe age but also to children and young men that they might cleanse their wayes by taking heede thereunto according to Gods Psal 119. 9. Word which made Iosuah to reade it vnto them all alike And both old Iosh 8. 35. and yong shall be called to giue an account of their workes and waies at the last day according to that in the Reuelation I saw the dead great and Apoc. 20. 12. small stand before God and the bookes were opened c. and the dead were iudged out of those things which were written in those bookes according to their workes And therefore the young as well as the old must prepare themselues for their reckoning and learne both what strength the Booke of the Law hath to indite and condemne him and how by the Gospell they may trauerse this inditement and be acquitted from that dreadfull sentence of condemnation by pleading full satisfaction by Iesus Christ And therefore when his soule wallowing it selfe in carnall delights saith vnto him Reioyce Eccles 11. 9. O yong man in thy youth and let thine heart cheere thee in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes then let him remember that for all these things God will bring him to iudgement Fifthly consider that this age aboue all others is most fit to receiue and retaine instruction and information in the wayes of the Lord as also reformation and amendment of our sinfull courses Which if it bee deferred to riper age they will be lesse able to learne the will and wayes of God to hold them in memory or to obey and walke in them For the faculties of the soule will bee more enfeebled and they distracted with earthly cares and loue of the world ambition couetousnesse voluptuousnesse they will then be more apt to content themselues with their ignorance wherin they haue bin so long nuzzled their passions will grow strong and violent and custome of sinning laying fast hold on them will pull them backe from the schoole of piety yea will make them openly to professe that they are now too old to learne by all which who seeth not how desperately they hazzard their saluation who put off instruction and neglect the meanes of it in the time of their youth And therefore let vs hearken to the Wise mans counsell and remember now our Creator in the daies of our Eccles 12. 1. youth while the euill daies come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them Sixthly let vs remember that God would haue first fruits offered vnto him as a type to teach vs that the prime of our age is an oblation wherein he chiefly delighteth that our Sauiour was much pleased when little children entertained him with their applause Crying Math. 21. 15. Psal 8. 2. Hosanna to the Sonne of Dauid that God out of the mouth of babes and sucklings hath ordained strength because of his enemies that he might stil the enemie the auenger Finally that in the time of the law they were inioyned to offer vnto God the yong and lusty not the old and lame to shew that the Lord would haue the prime of our age and strength consecrated to his seruice although in the Gospell all are inuited to the marriage Supper the poore Luke 14. 21. maimed halt and blinde because so we bring with vs the wedding garment it is better in our age to come halting to the feast and through the dimnesse of our sight groping for the right way then to frame worldly excuses and absent our selues altogether §. Sect. 9 Of the great profit of this exercise of catechizing Lastly let the profit manifold benefits which accompany this dutie be an effectuall meanes to perswade vs vnto it For they only are saued who Ioh. 3. 16 17 36 Mar. 16. 16. Rom. 10. 15 17. haue faith and they faith alone who haue knowledge both which come by hearing as the Apostle teacheth vs How shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher So then faith commeth by hearing and hearing by the Word of God And this the Apostate Iulian well knew and therefore to roote out the Church he thought it the most effectuall way to put downe Christian Schooles and Religious exercises that being depriued of all meanes of knowledge hee might leade them in their ignorance which way hee listed Secondly it is a notable meanes to free them from errours and heresies when they are grounded in the knowledge of the truth and the analogie of faith that will serue them as a touchstone and rule according to which doctrines must bee examined which whoso want may easily be led euen into fundamentall errours For as the Apostle saith there must bee heresies in the world vnto 1. Cor. 11. 19. which men naturally are more inclined then vnto the truth and therefore we must not hand ouer head hearken vnto euery spirit nor when we heare iudge of them according to our naturall reason but wee must as the Apostle Iohn exhorteth vs try them whether they be of God or no by 1. Ioh. 4. 1. bringing them to be examined by the touchstone of his Truth The which wee shall be vtterly vnable to doe if we be not acquainted with the Scriptures and haue no knowledge of the maine principles and the analogie of faith contayned in them Where by the way wee may note the cause why Popery so much increaseth amongst vs namely because for want of catechizing in many places the people remaine ignorant of the principles of Christian Religion and so vpon the alleadging of any carnall reason plausible to corrupted nature they become an easie prey to the Priests and Iesuites Thirdly It helpeth notably to the hearing of Sermons with profit
meanes to be freed from them but as we are to pray that we may not be led into tentation so also that we may be deliuered from euill §. Sect. 3 That we must beare our afflictions with patience and what things are required heereunto And these are the rules which are to bee obserued before afflictions befall vs. In our afflictions the mayne duty to be performed is that we beare them with patience which is that passiue obedience whereby wee submit our selues vnto Gods will with all meekenesse humility and contentation in all estates bearing his fatherly chastisements quietly constantly and willingly till hee deliuer vs and giue vnto vs lawfull meanes to bee freed from our afflictions So that if wee would rightly demeane our selues in the time of our troubles wee must beare them with patience vnto which is required first obedience humility and contentation whereby wee meekely submit our selues vnto Gods good pleasure to bee chastized of him and to beare that crosse which he imposeth saying with Eli It is the 1. Sam. 3. 18. Lord let him doe what seemeth good vnto him and with Dauid Heere I am 2. Sam. 15. 26. let him doe vnto me as it seemeth good in his eyes and with our Sauiour Christ Not as I will but as thou wilt Secondly that we beare our crosse Mat. 26. 39 42. quietly with Dauid not opening our mouthes to murmure and mutter Psal 39. 9. because it is the Lord that hath imposed it and professing with Iob that we will lay our hands vpon our mouthes keepe silence and speake no more And Iob 39. 37. howsoeuer we may and ought to grieue moderately in our afflictions as being the chastizements of our heauenly Father for our sinnes which the Apostle telleth vs we must not despise yet we must labour as much as may Heb. 12. 6. Ier. 5. 3. be to be free from tumultuous passion from repining against Gods prouidence or raging against the inferiour meanes of our afflictions which are but as rods in his hands imitating as neere as wee can the example of our Sauiour Christ who was brought out as a sheepe to the slaughter and as Esa 53. 7. a sheepe before the shearer is dumbe so opened he not his mouth Thirdly there is required constancy whereby wee resolue to beare our burthen so long till God who laid it vpon vs doe put to his helping hand and take it off that is we must not vse vnlawfull meanes to shift it from vs nor murmure against Gods prouidence whilest it lyeth heauy vpon vs but hold out to beare it with all patience till God giue vs lawfull meanes to be eased of it Which that we may doe we must after one assault is past prepare our selues for another and like good Pilots in a storme after wee haue broken many billowes we are not to be secure but still be in readinesse expecting others neuer ceasing our care and diligence till we be safely arriued in the Hauen of rest And this our Sauiour hath warned vs of when hee saith that he who will bee his Disciple must take vp his crosse daily and follow him Luk. 9. 23. And the Apostle Iames would not haue our patience onely to begin well but to haue her perfect worke and lacke nothing Lastly there is required to Iam. 1. 4. this patience that we beare our afflictions willingly and cheerefully not because we can doe no otherwise but with all alacrity and readinesse as Rom. 8. 18 28. 2. Cor. 4. 17. being sent of God who by his wisedome and power can and in respect of his goodnesse and truth will dispose of them for our good And this our cheerefulnesse must shew it selfe in our readinesse to praise and magnifie Gods Name not so much in regard of the afflictions themselues though in respect of that greater measure which our sinnes haue deserued wee haue in our greatest afflictions iust cause to blesse God with Iob Iob 1. 21. and with the Church to acknowledge the mercies of the Lord in that we Ier. 3. 22. are not vtterly consumed as in regard of his wisedome goodnesse and truth whereby he causeth them to worke together for the best and to serue as meanes to further our saluation And this the Apostle Peter requireth that if any man suffer as a Christian he should not be ashamed but glorifie God 1. Pet. 4. 16. on this behalfe The which was practised by Paul and Silas who when they Act. 16. 25. were cast into the dungeon and after they were cruelly whipped put into the stockes bore all with patience and expressed their thankfulnesse by singing of Psalmes Secondly our cheerefulnesse must shew it selfe by our spirituall reioycing and ioy in the holy Ghost not in respect of our afflictions themselues which in their owne nature or as they are fruits of sinne doe iustly bring with them griefe and mourning but in respect of the fruits and benefits which through Gods infinite wisedome and goodnesse they bring vnto vs in this life and the life to come And in this regard our Sauiour willeth his Disciples to reioyce in their persecutions because their reward Mat. 5. 11 12. was great in heauen The which they accordingly performed reioycing when they were beat at the commandement of the Councell because they were thought worthy to suffer rebuke for Christs Name Vnto Act. 5. 41. Rom. 5. 3. 1. Thes 1. 6. which high degrees of patience though wee cannot attaine in any perfection yet must we labour and striue after them and though wee cannot hit the marke of perfection yet we must shoote as neere it as we can being Iam. 1. 5. in the meane time sorry for our wants and infirmities and vsing all good meanes whereby they may be supplied §. Sect. 4 Of the meanes of patience first because God is the Author of all our afflictions Now the chiefe meanes whereby wee may attaine vnto patience in our tribulations are principally two the first is feruent and effectuall prayer Iam. 1. 5. 2. Cor. 13. 4. Rom. 15. 5. Phil. 4. 13. according to that of the Apostle Iames If any of you lacke wisedome that is to beare the crosse of which he there speaketh let him aske it of God which giueth to men liberally reproaching none and it shall be giuen him For it is God alone who doth comfort vs in all our tribulations He is the God of patience and consolation the Father of mercies and God of all comforts by whose wisedome directing vs and power assisting vs we are able to doe all things and preserued from sinking vnder the heauiest afflictions The second helpe and meanes of working patience in afflictions is meditation vpon such reasons as may cause and begin it where it is not and increase it where it is already begun And these concerne either the induring of the crosse or the end and issue The former are simple or comparatiue The simple reasons arise
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
foorth the fruits of our inward sincerity in our outward practice that men seeing the light of our Mat. 5. 16. 1. Pet. 2. 12. godly liues may take occasion thereby to glorifie our heauenly Father for heerein he is glorified if wee bring foorth much fruit the which being Ioh. 15. 8. the maine and supreme end of all things we are in whatsoeuer wee doe chiefly to aime at it as the Apostle exhorteth Thirdly wee must ioyne 1. Cor. 10. 31. outward conformity vnto our inward sincerity to testifie our thankefulnesse vnto God for his innumerable benefits both spirituall and corporall without which we shall fall into the vice of vngratitude which is so odious both to God and men In respect of our neighbours also wee must approoue our inward piety by our outward practice that wee may edifie them by our good example for if our lights shine before them they will glorifie our Father which is in heauen if we haue our conuersation honest among Mat. 5. 16. 1. Pet. 2. 12. vnbeleeuers they will giue glory to God in the day of their visitation Secondly to auoyd offence which they are ready to take when they see our conuersation 2. Cor. 6. 3. contrary to our profession Now we must giue no offence in any thing because there is a fearefull woe denounced against those by whom offences Mat. 18. 7. come and that iustly because as much as in them lyeth they destroy those for whom Christ hath died Thirdly that we may hereby gaine them 1. Cor. 8. 11. to Christ when they see our holy conuersation coupled with feare Wherein we are to follow the Apostles example who pleased all men in all things not 1. Pet. 3. 1 2. seeking his owne profit but of many that they might be saued In respect of our selues we are to approue our sincerity by our outward practice in an holy conuersation that heereby we may be assured that our hearts are vpright before God seeing the goodnesse of the tree can no otherwise be knowne Mat. 7. 17. Iam. 2. 27. then by the good fruits which it beareth nor the life of Grace discerned but by the breath of holy and righteous words and actions Secondly because we can no otherwise haue the peace of a good conscience in the assurance of our election and saluation vnlesse we bring foorth in our liues the 2. Pet. 1. 10. fruits of sanctification Thirdly because by our outward obedience our inward graces are exercised and by exercise increased which otherwise will faint and languish Neither will God giue vs the Talents of his graces vnlesse we will put them out to vse that he may be glorified and our brethren aduantaged by their increase Whereas if like good Vines we be fruitfull in the duties of piety and righteousnesse he will purge and prune vs that Joh. 15. 2. we may bring forth more fruit Fourthly that we may adorne our profession when as we walke worthy that high calling whereunto we are called and approoue Eph. 4. 1. Mat. 5. 48. our selues to be the children of God and heires of heauen by resembling our heauenly Father in holinesse and righteousnesse according to that of the Apostle As he that hath called you is holy so bee ye holy in all 1. Pet. 1. 15 16 17. manner of conuersation Because it is written Be ye holy for I am holy And if ye call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare §. Sect. 3 That Christian apologie and outward profession of the Truth is required Now as wee are to exercise the wholy body in the outward practice of obedience and the duties of a godly life as our eyes in seeing our eares in hearing c. so especially must we approoue our practice of piety both by our words and workes By our words both by Christian profession and holy communication For if our hearts bee vpright before God and serue him in sincerity and truth then will wee make an outward profession of what wee inwardly beleeue namely that God is our God and we his Children and seruants and that wee imbrace his truth of Religion and will in all things conforme our selues vnto his reuealed will So the Apostle saith that as with the heart man beleeueth vnto righteousnesse Rom. 10. 10. so with the mouth hee confesseth to saluation And the Psalmist I beleeued Psal 116. 10. and therefore I spake the which as it was his owne practice as appeareth in those words I will declare thy Name vnto my brethren in the Psal 22. 22 23. middest of the Congregation will I praise thee so in the next words hee telleth vs that it is generally the practice of all that feare God Yee that feare the Lord praise him all yee the seede of Iacob glorifie him The which profession of our faith ought not to bee forced and constrained but free and liberall as oft as wee haue any hope thereby to glorifie God or edifie those that heare vs according to that of the Apostle Peter Sanctifie the Lord God in your hearts and bee ready alwayes to giue an 1. Pet. 3. 15. answere to euery man that asketh you a reason of the hope that is in you with meekenesse and feare For otherwise if our profession is likely to tend to Gods dishonour by exposing his Truth to skorne and blasphemy and our persons to the rage and violence of prophane miscreants our Sauiours rule must take place Cast not that which is holy vnto Dogs nor pearles Mat. 7. before Swine c. And as wee are to bee free and cheerefull in our profession so also to bee bold and couragious not fearing the face of man nor denying or suppressing the truth for feare or fauour either to please men or to auoyd our owne trouble according to the example of Dauid who professeth that hee would speake of Gods Testimonies Psal 119. 46. before Kings and would not bee ashamed and the Apostle Paul who professed before the Gouernour that after that way which was called Act. 24. 14. heresie by the enemies of Gods Trueth hee worshipped the God of his Fathers beleeuing all that was written in the Law and the Prophets To which purpose wee are alwayes to remember that saying of our Sauiour Christ Whosoeuer shall confesse mee before men him will I confesse also before Mat. 10. 32 33. my Father which is in heauen But whosoeuer shall deny mee before men him will I also deny before my Father which is in heauen Secondly vvee must testifie our integrity of heart by our holy communication the principall scope whereof must bee the glory of God according to the example of Dauid who professeth that hee had not hid Gods righteousnesse Psal 40. 10. within his heart but had declared his faithfulnesse and saluation and had not concealed his louing kindnesse from the great
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
our selues that with all our indeuour wee striue to make our best speed §. Sect. 7 That we must performe all good duties with a quiet and peaceable minde The third rule is that we labour to performe all the duties of a godly life with a peaceable and quiet minde which is not disturbed with disheartening Rom. 5. 3. feares or tumultuous passions The which calme quietnesse ariseth from two causes The chiefe and principall is our peace with God and peace of conscience which are effects and fruits of our iustification by faith The which assuring vs of the remission of our sinnes our reconciliation with God victory ouer all the enemies of our saluation and that the Lord so watcheth ouer vs with his prouidence and ruleth vs in all our wayes with his Wisedome and Power that wee shall neuer fall from him and so ouer-ruleth all things which oppose vs that nothing shall be able to hurt or hinder vs and all things shall turne to our good and further our saluation we are made heereby constant cheerfull and couragious in all Christian duties seruing the Lord in holinesse and righteousnesse Luk. 1. 74 75. without feare all the dayes of our liues For then our sinnes and the iudgements of God due vnto them will not terrifie vs the malicious assaults and tentations of our spirituall enemies will not affright and discourage vs afflictions and persecutions for righteousnesse sake and for the profession and practice of Gods true Religion will not daunt and dismay vs but we will in despite of all these oppositions hold on our way and finish our course with ioy Whereas if wee want this inward peace and tranquillity our sinnes will presse vs downe as an heauie burthen and Psal 38. 4. hinder our proceeding in the wayes of godlinesse our consciences will accuse and terrifie vs Satan with his tentations will affright and beate vs downe and outward troubles ioyned with those inward discouragements which we finde in our selues will so vexe and disquiet vs that either wee shall desist in the wayes of godlinesse as despairing to ouercome all these difficulties or else proceed slowly and vnsettledly with much vnconstancy and discomfort The second cause of this inward peace and tranquillity of mind is the subduing and mortifying of our carnall lusts and tumultuous passions as worldly loue fleshly feare rash anger and the rest and the right ordering of all our affections when they are sanctified For where those vnruly passions doe still liue and beare sway they blind the mind that it cannot discerne the right way corrupt and ouer-rule the will that it cannot chuse euen that which the iudgement approueth and so vnsettle vs in all good courses that we can keepe no constant tenour in them but vpon euery slight occasion all our good resolutions are ouerthrowne and we quite turned out of the right way Whereas if these bee subdued and kept as it were vnder hatches the mind being quiet is able to iudge vprightly and the will to imbrace that which holy reason commendeth to its choyce and the worke of piety prospereth and proceedeth without any disturbance And as we are thus to mortifie our carnall lusts so we must rightly order our affections and passions euen after they are sanctified that they may performe their duties in due time and place and like seruants attend vpon holy reason that they may assist it and not as commanders and chiefe agents goe before it For as when a right and due order is obserued in the performing Christian duties reason being inlightened by Gods Word and Spirit first approuing them the will vpon the commendation of reason chusing them and the affections and passions subiecting themselues to the seruice of them both affect and desire them and oppose with all their strength all impediments which hinder their producing into act out of this orderly proceeding as in a well gouerned state wee become constant in all good courses contrariwise when affections beare chiefest sway and are the first mouers vnto Christian duties reason being thrust from his throne and will from the councell table though we may by fits and flashes performe them yet doing them in a disorderly manner not out of sound iudgement rightly informed but out of sudden and vngrounded passions wee can neuer bee constant in any good course but hot and zealous whilest the heat of passion lasteth remisse and indifferent when this feruour abateth and stone-cold when it ceaseth And this is the true cause why so many who haue beene zealous professours in their youth become luke-warme when they come to riper yeeres and wholly cold and negligent worldly and profane in their old age because their Religion and deuotion was but a flash of youthfull passion and not well-grounded vpon sanctified reason and a sound and settled iudgement conuinced by the euidence of truth and rightly informed by the Word of God And therefore seeing the first beginnings were disorderly and confused it is no maruell if the proceedings be vnsettled and vnconstant and hauing laid so vnstable and vnsure a foundation it is no great wonder if the whole building in short time become ruinous §. Sect. 8 That all our duties must arise from the fundamentall graces of a godly life The fourth rule is that all the duties of a godly life doe not only arise and spring from those inward and fundamentall graces sauing knowledge a liuely faith purity of heart a good conscience and feruent loue as I haue already shewed at large in the beginning of this Treatise but also that they be ioyned and accompanied with other Christian and internall vertues and principally Christian prudence zeale and humility without which they cannot be acceptable vnto God Christian prudence is most necessary to the well performing of all good duties because it guideth and directeth vs in all particular actions that they may bee done aright both in respect of the matter and the manner the substance and circumstances of which if we faile or of any one of them our workes otherwise commendable doe lose all their grace and excellency For though they be neuer so good in the matter yet if they be done in an ill manner and though for their substance they seeme neuer so glorious yet if we faile in the circumstances not obseruing due time place or persons that which is generally good in the Thesi and Theory ceaseth to bee so in the Hypothesi and in respect of the particular act as it is done by vs neither can we safely passe thorow all these narrow straits and difficult passages vnlesse Christian prudence sit at the Helme and direct vs in all our courses Besides this prudence is necessary for the guiding and tempering of our zeale which is a good Souldier in the Christian warfare but an ill Commander as being fit for execution but not to giue directions and if it be not vnder the conduct of prudence it becommeth blind and preposterous rash and wilfull like a headstrong
grace receiued To which purpose let vs consider that the Scriptures require that wee should exercise our selues in the duties of a godly life according to the measure of grace giuen vs and not in such things as are aboue our reach and strength They doe not command that we should torture our deuotion by setting it vpon the racke and vndertaking things aboue our ability but that our seruice of God should be a free-will offering and performed with cheerfulnes delight not that Christians should be all of one size and spirituall growth and performe their duty in equall perfection but that we performe that which we are able in sincerity and truth according to the measure of the gift of grace receiued and that wee should grow vp by degrees vnto a perfect age in Christ So the Wise man willeth Eccles 7. 16 57. vs not to be righteous and wise ouermuch whereby hee meaneth not onely a righteousnesse and wisedome of our owne framing and fancying which is contrary to the Word of God for so it is not lawfull not onely ouermuch but not at all to be wise and righteous but that we doe not take vpon vs more outward shew and semblance of wisedome and righteousnesse then our inward substance of grace will beare out in sincerity and truth or such a degree of it as is quite aboue our reach and strength To which purpose the Apostle speaketh and exhorteth that no Rom. 12. 3. man should thinke of himselfe more highly then he ought to thinke but to think soberly according as God hath dealt to euery man the measure of faith And this is that which our Sauiour meaneth when excusing his Disciples for not fasting like the Pharises he saith that no man putteth a new piece of cloth into Mat. 9. 16 17. an old garment nor new wine into old bottles namely that there is no wisdome to impose strict and hard exercises vpon young beginners and tender weaklings in faith seeing it is the next way to discourage them quite in their good proceedings and to bring all to nought For when the duties which they vndertake exceed their strength and the measure of their faith and inward grace hauing no internall vertue to support themselues they grow presently faint and wearie both of their practice and profession When they haue put themselues into an vnpleasing prison they are neuer well till they haue broke out taking their liberty euen vnto licentiousnesse Displicent mihi in â—eneris maximè immoderata ieiunia c. Hieron ad Laetam Pâ—râ—â—s cibus venter sâ—mper esu â—ens tridua nis ieâ—uâ—ijs praefertur ad Puriam When in the course of Christianity they haue ouer-loaded themselues they are soone tyred and cast off their burthen in the mid-way When in running the spirituall race they striue and straine themselues at their first setting out euen aboue their strength they are presently out of breath and giuing ouer the race leaue the goale and garland vnto those who wisely fit their pace to their power and actiuity so as they may hold out vnto the end In which regard one of the Ancients otherwise strict enough professeth that immoderate fastings especially in weaklings did much displease him because he had learned by experience that an Asse wearied in his way is ready to seeke many turnings And preferreth sparing and sober diet and a stomacke alwayes retaining an appetite before fasts of three dayes continuance §. Sect. 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely Againe for small proficients in Christianity to tye themselues vnto the same exercises which are performed by those that haue attained to greatest perfection both in respect of matter and manner measure and degree what is it but as if a child should trauell in a mans shooes what is it but to bring the exercises of Religion vnto a fashion of which euery one must be who will be in any esteeme what is it but to fit all bodies with the same garment and to make all Christians of one size and stature leauing no distinction of childhood and riper age And what doe they who thus doe but open a gap to grosse hypocrisie and shut sincerity out of dores For how can wee be sincere when wee haue no measure of inward 2. Cor. 9. 7. grace in any proportion answerable to the shew of our outward duties or how can wee performe seruice vnto God in them heartily and cheerefully as hee requireth when as wanting a support of inward gifts we toyle our selues aboue our strength Finally how can we thinke that to exercise our selues in things aboue our power and reach is to take vpon vs Christs yoke and burthen and not rather such as are of our owne making and imposing seeing he hath taught vs that his yoke is easie and burthen light bringing quiet rest vnto our soules and not an intolerable waight Mat. 11. 29. which pressing vs downe and vexing vs maketh our liues vnpleasant vnto vs and our hearts neuer at ease vntill wee haue againe cast them off Rather let vs imitate the example of Dauid who hauing an humble conceit of himselfe and his owne gifts euen like a child new weaned kept Psal 131. 1 2. himselfe quietly within his compasse and did not exercise himselfe in great matters or in things too high for him To which purpose let vs obserue these two rules first that wee doe not set foorth all that wee doe gloriously to the shew but alwayes so order the matter that our practice of Christian duties doe not come short but alwayes exceede our outward profession and that wee bee more holy and religious in truth then wee desire to bee in outward appearance For nothing maketh men so forward to vndertake great matters which are aboue their strength as a desire to gaine a greater esteeme of their inward gifts and outward duties in the sight of men then they any wayes deserue in their true worth Secondly in the vndertaking of any exercise of godlinesse let it bee our care that wee haue a sufficient measure of inward grace and spirituall strength to support vs that wee may continue constant in it vnto the end For if the fountaine bee not sufficient to nourish the streames they will soone grow dry whereas if it bee full they will plentifully flow of their owne accord If wee haue not an inward stocke of grace to maintaine our expenses in outward and bodily exercises all quickly will bee spent and consumed and we shall become beggers and bankrupts in all grace and goodnesse And vnto this our Sauiour aduiseth vs in the parable of the wise builder who intending to erect a Tower sate downe first and Luk. 14. 28 29. counted the cost whether hee had sufficient to finish it lest happly after hee had laid the foundation and not being able to finish it all that beheld it should begin to mocke him c. §. Sect.
15. and his fellows that fed vpon plaine pulse which God had sanctified to their vse were fatter and in better liking then they that did eate the portion of the kings meate so those people and Parishes would be found more thriuing Christians both in knowledge practice who are fed with the pulse of plaine Preaching with wholsome though homely food because they can feed vpon it and better disgest it then others that haue a kingly portion of abstruse learning wit and eloquence sometimes though rarely allowed vnto them seeing they are meates of too hard disgestion for their weake stomakes causing crudities humorous and ill-concocted conceits and seldome affording any wholesome nourishment §. Sect. 6 Of the duties of the people respecting the Ministery of the Word The consideration whereof as it should effectually moue Gods Ministers to take such a course in their preaching as is most fit and profitable for 1. Cor. 9. 22. their hearers and denying themselues and the praise of their great learning and gifts in the worke of their Ministery to become as weake to those that are weake that they may gaine them to Christ so also should it moue the people who desire to bee built vp in sauing knowledge and in the practice of all holy duties belonging to a godly life to affect such teachers as being learned and sufficient doe conscionably apply themselues to their capacity for their instruction and edification To which purpose they must striue with God in their feruent prayers that he will send such labourers into Mat. 9. 38. his haruest and in humility and submissiue obedience as their place and calling wil permit labour by earnest suite with superiour Magistrates ouer Church and Common wealth and especially with Patrones and disposers of Church-preferments that they will prouide and set ouer them such faithfull and painefull Pastours as will feed them with food conuenient for the preseruing of their soules in spirituall life and the nourishing and increasing of Gods graces in them not foolishly affecting and admiring as it is common with those that are most ignorant such teachers as desiring the praise of their great learning more then the saluation of their peoples soules doe most exceed the short reach of their shallow capacities like vnto cold stomacks which haue a greedy appetite after meates of hard disgestion but when they haue receiued them for want of naturall heate turne them into wind which affecteth their braine with noysome vapours and are not able to conuert them into any wholesome nourishment Secondly their care must be as much as in them lyeth and the necessary preseruation of their state will suffer them to place themselues vnder such a Ministery as will helpe them forward in their spirituall thrift and growth of grace and counting according to Maries choyce and our Sauiours approbation this one thing necessary let them preferre it before all worldly Luk. 10. 42. things as fertile soyles good ayre well-seated houses and shops fit for trading delightfull walkes and prospects and plentifull prouision for house-keeping which without the other may make full purses and Barnes but hearts empty of all grace and goodnesse healthy and well-liking bodies but hunger-starued leane and sickly soules Thirdly they must ioyne their cost with their care and like the wise Merchant esteeme this Mat. 13. 44 45. precious pearle and hid treasure aboue all other their possessions they must if it be in their power purchase it at any rate seeing it only can make them truely rich according to the counsell of the Wiseman Buy the truth Pro. 23. 23. and sell it not thinking that part of their wealth well spared which serueth as a meanes to bring them vnto the right vse of all the rest and to inrich their soules with the incomparable treasures of Gods sauing graces whereby they are strengthened to the wise performance of all Christian duties Fourthly hauing Ministers though not eminent and excellent in their gifts yet of some good towardlinesse and willingnesse to grow vnto more perfection they must giue them no discouragements by their bitter censures awke and froward carriage backwardnesse to pay vnto them their right or running from them vpon euery slight occasion to heare others but rather they must nourish and cherish the good things which they see in them that they may increase more and more by shewing all loue and kindnesse due reuerence and respect especially by regarding them in the worke of their Ministery and hearing them with all diligence constancie and attention For by thus drawing the brests of their spirituall nurses they shall bring downe their milke and cause it to increase and abound at least to a sufficiency of nourishment whereas if it be not sucked it will curdle in the brest and make them heart-sicke to be thus neglected or else in short time turne backe and quite drying vp leaue vnto them no nourishment at all Finally when God hath prouided for them such as are eminent in their gifts and painefull in their Ministery labouring in word and doctrine and going out and in before them as good guides in their gouernement and holy example they must not grudge to giue them the double honour of reuerence and maintenance and together with the heauy waight of their Ministery suffer them to lye gasping and groning vnder the burthen of pouerty and contempt but giue them all good incouragement not thinking much that those who impart vnto them heauenly treasures should be 1. Cor. 9. 11. partakers with them of their earthly blessings but especially they must labour to profit by their paines in knowledge and fruitfull obedience which is the ioy of their hearts the life of their life and the Crowne of 2. Cor. 3. 1. Phil. 4. 1. their Ministery lest when they see that they sow all their good seed in barren soyles and with the Prophet and our Sauiour Christ himselfe haue iust cause to complaine that they haue laboured and spent their strength in Esa 49. 4. vaine they be forced to make choyce of better and more fruitfull grounds and to imploy their labours in some other place where they may more glorifie God and receiue more ioy and comfort to their owne hearts CAP. VI. Of the duties of the people in hearing of the Word and first of such as are to be performed in their preparation §. Sect. 1 That we must vse preparation before the hearing of the Word and wherin it consisteth ANd these are the things which are required vnto the right preaching of the Word Vnto the right hearing of it that it may be a powerfull meanes to inrich vs with Gods graces and to strengthen vs vnto all Christian duties of a godly life some things are required before wee heare some things in hearing and some things after we haue heard it Before we heare we must vse due preparation vnto which is required first that we enter into a serious consideration of Gods glorious presence
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 Christs all-sufficient merits the gracious and indefinite promises of the Gospell and the truth and omnipotencie of God whereby he is willing and able to performe them vpon Gods Commandement inioyning vs to beleeue and his bounty and goodnesse in giuing his Word and Sacraments made effectuall by his Spirit whereby he inableth vs to doe that which he commandeth Wee renew vpon this occasion our repentance also by bewailing our sinnes past and strengthening our resolution to leaue and forsake them for the time to come and to serue God in the contrary duties of holinesse and righteousnesse And seeing our great wants and imperfections in all Gods graces and Christian duties we promise and vow in our selues and vnto God that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection So likewise after the receiuing of this Sacrament wee take occasion to examine our selues how we haue profited and increased in spirituall strength and growth of grace by being feasted at the Lords Table with this food of our soules and being mindfull of our promises made before we come to the Lords Table we become more diligent in vsing the meanes whereby Gods graces may be perfited in vs and we strengthened vnto all good duties And that we may not appeare to be Couenant-breakers with God and to haue receiued his grace in vaine we are made more carefull and conscionable in looking to all our wayes for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken and practizing those duties which we haue heretofore neglected and so to carry our selues in the whole course of our liues that we may at all times and in all things please the Lord whom we haue found and felt so gracious vnto vs. In all which respects who doth not plainly see that the often resorting to the Lords Table if we come vnto it duely prepared is a most effectuall meanes to inrich vs with all Gods graces and to strengthen vs vnto all good duties of a godly life And therefore they are most iniurious vnto their owne soules who seldome come to this spirituall feast and take euery slight occasion of defrauding them of their due food seeing heereby they make them droope in their spirituall life to languish and waxe faint in all sauing grace and to become vtterly both vnable and vnwilling to performe vnto God any sincere and cheerefull seruice CAP. VIII Of the third publike meanes of a godly life which is Prayer §. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces THe third meanes whereby we may be inriched with all sauing grace and strengthened vnto all the duties of a godly life is Prayer Of which I shall not need to say much in this place hauing before intreated of it at large Onely it shall suffice to shew that it is a singular meanes ordained of God for the obtaining of grace and strength to serue God in all Christian duties For of our selues we haue no ability vnto any thing that is good no not so much as to thinke a good thought or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13. a good desire but whatsoeuer we haue in this kind it is the gift of God according to that What hast thou that thou hast not receiued and that of the 1. Cor. 4. 7. Apostle Iames Euery good and perfect gift is from aboue and commeth downe from the Father of lights Now the meanes which God hath sanctified for Iam. 1. 17. the obtaining of all those gifts and graces which he hath promised is feruent and effectuall Prayer for though he be most bountifull and ready to bestow all good things yet not to the idle and slothfull but to such as acknowledging them to be his gifts doe sue and seeke vnto him for them and though he infinitely abound with all blessings yet he communicateth them onely to those that craue them at his hands according to that of the Apostle The same Lord ouer all is rich vnto all that call vpon him and that Rom. 10. 12. of the Psalmist The Lord is neere vnto all those that call vpon him to those that call vpon him in truth And the reason is because such only doe glorifie Psal 145. 18. him in his gifts seeing those alone who haue obtained his blessing by Prayer will acknowledge him the Author of them and returne vnto him to giue him thankes Hence it is that being willing to bestow all good things vpon his children and vnwilling that they should neglect their duty or haue them without suite and taking delight to conuerse with them he withholdeth his gifts till they aske them that they may haue this occasion to resort vnto him And because through their negligence hee would not keepe from them any thing which he knoweth good and necessary ouer-long like a most louing yet wise Father he leaueth not the matter to our own foolish and wayward will but by expresse commandement inioyneth vs to call vpon him incourageth vs in these our suites by promising before-hand that he wil heare and grant them Aske saith he and ye Mat. 7. 7. shall haue seek and ye shal find knocke and it shal be opened vnto you And againe Whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and ye Ioh. 16. 23. shall receiue that your ioy may be full So the Apostle telleth vs that this is the confidence which we haue in him that if we aske any thing according to his 1. Ioh. 5. 14 15. will he heareth vs and if we know that he heares vs whatsoeuer we aske we know also that we haue the petitions that we desired of him In which regard the Apostle exhorteth that we should be carefull for nothing namely with a Phil. 4. 6. carking and distrustfull care but that in euery thing by prayer and supplication with thankesgiuing we should make our requests knowne vnto God In which regard the Lord may be truely said to be the Author of all good gifts and Prayer the hand whereby we knocke at the dore of his grace and when it is opened receiue his blessings from him He the liuely and inexhaustible fountaine of all good and Prayer the bucket whereby wee draw it from him He a rich treasury of all grace and desireable riches and Prayer the key that openeth it vnto vs in the Name and mediation of Iesus Christ To this purpose one of the Ancients speaketh fitly Prayer saith Chrys de orando Deum l. Tom. 5. Col. 692. he in an admirable manner conduceth to a holy life and worthy Gods seruice and being begun doth much improoue it and like a treasure storeth it vp in our mindes For if any man indeuoureth to doe any thing belonging to a right course of life Prayer being his guide and preparing the way before him hee shall bee sure to finde a commodious and easie passage c.
of saluation Psal 116. 12. 150. 2. and praise him who is so worthy to be praised Praise him in his noble acts praise him according to his excellent greatnesse Praise him in his power and truth praise him for all his grace and goodnesse Blesse and magnifie him for all his former benefits and his Christ through whom they are all conferred vpon thee And especially as by present occasion thou art bound for that he hath giuen vnto thee the grace of repentance and renewed and increased it by this present exercise graciously assisting and inabling thee by his holy Spirit to bring it to good issue Praise therefore the Lord O my soule Psal 103. 1. and all that is within me praise his holy Name And now with these praises offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour who is all-sufficient to keepe thee vnto the end and in the end Thou art not worthy worthlesse soule his receiuing and owning but so much the rather offer thy selfe vnto him who is able to make thee worthy Deuote and consecrate thy selfe wholly vnto his seruice and resolue to glorifie and please him in all things for the time to come And because thy resolutions are weake thy power small and thy best indeuours full of imperfections make thy seruice as acceptable as thou canst by offering thine heart with it and doing all that thou canst doe willingly and cheerfully Desire the assistance of his good Spirit to direct and guide rule and ouer-rule thee in all thy thoughts and desires words and workes that they may in some measure answere vnto thy resolutions and bee pleasing and acceptable in his sight Especially desire his helpe that the practice of thy repentance may be suteable to thy Meditations in the whole course of thy life that more and more sorrowing for thy sinnes thou mayest haue daily more cause to reioyce in the assurance of his loue and thine owne saluation and that turning from them and returning to thy God thou mayest more and more glorifie him by bringing forth better and more fruits of new obedience And now returne vnto thy rest O my soule for the Lord hath dealt bountifully with thee Repose thy selfe securely vnder the shaddow of Psal 116. 7. his wings who is able to defend thee and to cause thee in the midst of garboyles and desperate dangers to dvvell in safety God is thy refuge and Psal 4. 8. strength a very present helpe in trouble He hath made thee to heare ioy and gladnesse that the bones which he had broken might reioyce Thou didst sow in teares Psal 46. 1. but he hath caused thee to reape in ioy Thou didst goe forth weeping bearing Psal 126. 5 6. precious seed but thou art come againe reioycing bringing thy sheaues with thee Blesse therefore the Lord all his workes in all places of his dominion Blesse the Psal 103. 22. Lord O my soule CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estate §. Sect. 1 How consideration and examination differ THe third priuate meanes of a godly life is consideration and examination both which are in truth but branches of Meditation Yea the former if we take it in the largest extent differeth little or nothing from it seeing we may be said either to meditate or consider of any thing when we thorowly and deliberately ponder and waigh it in our mindes with all the circumstances belonging to it But heere we will take it in a more strict sense as it pondreth those things which neerely concerne our estate and so it is much like vnto examination although if we speake properly and distinctly there is some difference betweene them For consideration is yet as we heere handle it more generall extending to all things that concerne vs past present and to come but examination properly meddleth not with things to come but searcheth out those things which are past or present bringing them to be tryed by the rule according to which wee doe examine them whether they bee true or false good or euill Consideration waigheth and deliberateth before-hand what wee are about to doe and whether it be lawfull or vnlawfull expedient or vnnecessary profitable or to our losse and accordingly mooueth vs either to doe it or to leaue it vndone But in examination we consider of that which is done already whether it be well or euill done wisely and to our good or vnaduisedly and to our hurt If the former were thorowly performed the latter would not be much necessary vnlesse it were to reuiew our good actions as God did the workes of creation that we might approue them and reioyce in the conscience of our well-doing But because we often faile in it and doe things rashly and without due aduice therefore wee are necessarily to vse the latter and to examine what before wee considered not our after-wit being better then our fore-wit that so we may reforme what is amisse and returne into the right way out of which wee haue erred Yet because I would not make this already long Treatise ouer-tedious to the Reader but chiefly because many points and proofes are coincident belonging to them both I will not diuide them in my Discourse but handle them together and the rather because I haue already spoken of the generalities of consideration in which it chiefly differeth from this other of examination in the former tract of Meditation §. Sect. 2 Of examination what it is and wherein it consisteth This examination or consideration is nothing else but a serious waighing and pondring of those things which neerely concerne vs in our spirituall estate or the diligent searching and triall of our estates how they stand between God and vs in matters concerning his glory and our owne saluation The which examination is held after a solemne manner in the Court of Conscience and in Gods presence wee sitting as Iudges vpon our selues to giue sentence according to the Law of God and the euidence of our owne consciences either with or against our selues concerning those things which we haue done or left vndone good or euill In which triall by helpe of memory and conscience our Register and Witnesse we reuiew and take a suruey of all that wee haue done in the flesh of all our parts and faculties of soule and body examining how we haue imployed them to the glory of him that gaue them our vnderstandings in knowing and acknowledging him our memories in remembring him our hearts and affections in adhering and cleauing vnto him by louing fearing trusting in him and so in the rest Of all our thoughts also words and actions how wee haue by them glorified or dishonoured God Of all our course and carriage in our whole life and conuersation and how wee haue therein answered the end of our Creation and Redemption which was to glorifie him who hath made and saued vs. More especially wee may
greatnesse and hainousnesse and maketh vs know whilst we search our sores to the bottome that they are so deepe and dangerous that they need present cure and the soueraigne salue of Christs Blood which seemed so slight whilst they were skinned ouer with colourable excuses that we thought there was no haste of the cure that euery Lord haue mercy vpon vs or shallow broken sigh was sufficient to heale them It worketh our hearts to a true hatred of them when vpon iust triall wee see their vglinesse and deformity their horrible pollution and noysome sent For howsoeuer whilst these filthy channels were vnstirred they did little trouble vs with any ill sauour yet when wee rake in these stinking puddles they make vs abhorre them and shew by their noysomnesse how much they need clensing Yea it will make vs to loath our selues for our sinnes sake and thus abhorring our selues to repent with Iob in dust and ashes according to that of the Prophet Then shall yee Iob 42 6. Ezek. 36. 31. remember your owne euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and abominations And as it thus humbleth and prepareth our hearts for repentance so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth where hee saith that if the Israelites hauing sinned should bethinke themselues and repent nothing that they must consider their euill wayes before 1. King 8. 47. they could repent of them And our Sauiour first requireth that the Church of Ephesus should remember from whence shee was falne and then Apoc. 2. 5. that she should repent and doe her first workes of loue Thus the lamenting Church remembring her sinnes and afflictions which they had brought Lam. 3. 19 20. vpon her was humbled and repented By reason whereof it furthereth much the worke of sanctification and helpeth to purge out of vs the relikes of our sinfull corruptions For this frequent examination will not suffer sin to sleepe with vs nor to haue any time to fortifie it selfe against vs but assone as it is entred it discouereth this enemie and will not suffer it to lay against our soules any secret ambushments It nourisheth in vs the true feare of God and maketh vs carefull to auoyd his displeasure It pulleth vs backe being ready to fall into sinne when we consider the miscries which attend vpon it and from relapsing into our old diseases when we remember with what danger and difficulty we did escape them It keepeth our hearts and consciences pure and peaceable whilst by the frequent vse of it they are preserued from the pollution of sinne or quickly purged when they are defiled It nourisheth Gods graces in vs and maketh vs constant in the wayes of godlinesse It helpeth vs much in aspiring towards perfection whilst by often reuiewing of our works we see their defects and indeuour to amend them Finally it preserueth vs from receiuing any hurt by Gods temporary Iudgements for if we would iudge our selues he would not 1. Cor. 11. 32. iudge vs and maketh vs comfortably and with ioy expect the comming of the Lord to the last Iudgement when as wee hereby keepe euen our accounts and are prepared to render a reckoning when he calleth for it §. Sect. 3 That this exercise of Meditation is very necessary The necessity of this exercise doth likewise appeare because the neglect of it depriueth vs of all the former benefits But more especially as repentance is necessary vnto saluation so this examination must necessarily goe before repentance For first we must by examination come to the knowledge of our sinnes before we can either bewaile or turne from them Whereof it is that our Sauiour calleth sinners onely to repentance that is Mat. 9. 13. such as know and acknowledge themselues to be in this number And Ieremy willeth the backsliding Israelites first to acknowledge their iniquities Ier. 3. 13 14. and then to repent of them and to turne vnto the Lord. And Dauid saith that he thought on his wayes and then turned his feete vnto Gods Testimonies Psal 119. 59. So the Lord saith of the Iewes that they should remember their wayes and be Ezek. 16. 61. ashamed And putteth consideration before repentance as a cause and meanes of it Because saith he he considereth and turneth away from all his 18. 28. transgressions implying that he could not haue turned vnlesse he had first considered of his sinnes from which hee turned And this as one excellently M. Dyke of repentance obserueth is implyed euen in nature where there is the same instrument of seeing and weeping to shew vnto vs that weeping depends vpon seeing He that sees well weepes well He that sees his sinnes thorowly will bewaile them heartily And this want of consideration the Prophet noteth to haue beene the cause why Ephraim would not turne vnto the Lord that he might heale them They consider not saith he in their hearts Hos 7. 1 2. that I remember all their wickednesse And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency because no man so much as demanded What haue I done Neither in truth is there any one greater Ier. 8. 6. cause why men in our owne dayes goe on in their sinnes without repentance then want of due consideration what they are doing namely treasuring Rom. 2. 5. vp against themselues wrath against the day of wrath and as it were heaping vp a pile of wood for their owne burning Neither were it possible that they should rush into all sinne like the horse into the battell if they would but examine whither they are a going and into what desperate dangers of death and destruction they plunge themselues by continuing in their wicked courses Againe without often and strict examination it is not possible for vs to finde out or auoyd the deceitfull wiles of our owne sinfull hearts seeing they are so deepe that without much searching Ier. 17. 10. wee cannot sound them to the bottome Whereof it is that the Wiseman counselleth vs that we should aboue all other obseruations looke Pro. 4. 23. to our hearts And the Apostle exhorteth vs to take speciall heed lest there should be in vs an heart of vnbeliefe in departing from the liuing God Moreouer Heb. 3. 12. Deut. 11. 16. without this diligent search whereby wee come to a sight of our wants we would flatter our selues in our weake and fraile estate as though nothing needed reformation and pleasing our selues in our owne imperfections we would neuer labour and striue after more perfection For we are naturally so full of pride and selfe-loue that as Salomon speaketh Euery Pro. 21. 2. way of a man seemeth right in his owne eyes And therefore our Sauiour exhorteth vs to take heed that the light which is in vs be not darkenesse that is Luk. 11. 35. that
2. Tim. 3. 15. 2 Iohn ver 1 4. our learning that we through patience and comfort of the Scriptures might haue hope The Apostle Iohn likewise writing to children young and old men plainely implyeth that no age is exempted but euen little children must reade that they may be seasoned with the knowledge of Gods truth from their tender age like young Timothy and the children of the elect Lady and so being trayned vp in the way which they should chuse when they are old they will not depart from it and hauing this sound foundation of knowledge layd they may haue the building of faith and piety more easily erected and set vp in them And young men also must reade the Scriptures that being armed with this sword of the Spirit they may be the better enabled to resist the tentations of the diuell the world and their own flesh which in that age are most strong and violent Finally old men after they haue gotten much knowledge must still diligently studie the Scriptures that they may be the better confirmed and settled in the things which they know recall those things to memory which that age otherwise is apt to forget and that hauing knowne God and his Christ from the beginning not onely by reading and hearing but by much experience they may be refreshing and renewing this knowledge be the better able to walke themselues in this cleare light and guide and direct others also by their fatherly instructions in the right way that they should chuse But yet in a more speciall manner this dutie of reading the Law and Word of Deut. 17. 18 19 Iosh 1. 8. God is pressed vpon Princes and Gouernours that being inlightened with the knowledge of Gods will and truth they may themselues yeeld obedience vnto it seeing hereby they shall not onely saue their owne soules but also bee a meanes of the saluation of many others their liues and actions being exemplarie and powerfull to draw those which are vnder them to follow and imitate them in that which is either good or euill And also that hauing this light to guide them they may administer righteous iudgement and gouerne the people committed to their charge in the feare of the Lord establishing amongst them Gods true Religion and maintaining in all their dominions iustice and truth But aboue all others the Ministers of Gods Word are religiously bound to exercise themselues diligently in reading the Scriptures seeing they must not onely haue skill to direct themselues and their owne families but to instruct all others committed to their charge in the Word and will of God for the Priests lips Mal. 2. 7. must preserue knowledge and the people must seeke the Law at their mouth for he is the messenger of the Lord of hosts And he principally more then ordinary Christians must giue attendance to reading exhortation and doctrine 1. Tim. 4. 13 16. and continue in them because in so doing he shal both saue himselfe and those that heare him §. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures The second generall point to be considered is the subiect matter of our reading of which wee must make good choyce seeing it were much better not to reade at all then to spend our time in perusing such bookes as are prophane teaching nothing but vanitie and lyes wantonnesse ribaldry and contempt both of Religion common honesty in which number are books of scurrilous iests plaies and Machiauellian policie For as we say in the prouerbe Where God hath his Church there the diuell hath his chappell and apishly imitating the diuine Maiesty that he may blinde his followers get from them the like glory and especially that he may disgrace Gods holy ordinances as God hath his Sacraments Ceremonies so he will haue his to seale vp to his vassals their more assured condemnation And as God hath his bookes of holy Scriptures contayning his will and Lawes for the sanctifying and gouerning of his people so the deuill will haue scribes inspired with his will to set forth bookes of hellish impieties and damnable policies for the corrupting of mens iudgements the poisoning of their hearts and manners and the trayning vp and gouerning of his subiects in all sinne and wickednesse And therefore all those who desire to please God in the duties of a godly life must with as much care flee such bookes as Mariners doe the rockes and sands and as they professe themselues Gods seruants so they must make choyce of such bookes as will better their knowledge and practice in his Lawes as they professe themselues of the Christian Religion so they must read and studie such bookes as being religious will further them in Christianity and enable them to performe vnto God more diligent and faithfull seruice In which respect the Booke of holy Scriptures contained in the Old and New Testament is to be preferred aboue all others seeing it is the foundation and ground of them all which hauing God for it Author is of infallible truth and is to be beleeued in its owne sole authority and needeth not the confirmation of reason or any humane testimony but shineth like the Sunne in it owne light Whereas all writings of men who are subiect to errours are onely so far foorth to be beleeued and imbraced as they are consonant and agreeable with it For all men are lyers and through their ignorance subiect to errors apt to deceiue and to be deceiued and therefore are no further to be credited then as their sayings and works are approoued by the Canon and rule of Gods infallible truth Besides that the Word of God is of more maiesty power efficacie then any mortall mans and his more immediate ordinance which being more effectually assisted and wrought into our mindes and hearts by his holy Spirit is of greater efficacie for the inlightening of our vnderstandings the mollifying of our hearts the strengthening of our Faith and sanctifying of our affections then all other writings without it And this Dauid found by experience professing that by studying and meditating in the Booke and Law of God he became wiser then the Ancients and of more vnderstanding then his teachers Psal 119. 9◠100. §. Sect. 3 Their obiection answered who pretend the obscurity of the Scriptures Neither let any man pretend that the Scriptures are of such difficulty and so hard to be vnderstood that priuate men must not presume to Psal 19. 7 8. Pro. 1. 4. read them seeing they haue plainely taught vs that the Law of the Lord inlighteneth the eyes and maketh wise the simple And wise Salomon telleth vs that this was one chiefe end of his penning that portion of holy Scripture that he might giue subtilty that is more then common knowledge to the simple and to the young man knowledge and discretion So that though the Scriptures finde men simple and ignorant yet they doe not leaue them so seeing they
things which we desire to practise in our liues §. Sect. 2 That by reading the mind is much inlightened in the knowledge of Gods will More especially this exercise of reading doth singularly further vs in a godly life as it doth inlighten our vnderstandings in the knowledge of Gods will vnto which we are to yeeld obedience and sheweth vnto vs the way in which we must walke To which purpose no exercise whatsoeuer is so vsefull and effectuall For howsoeuer the preaching and hearing of the Word haue a superiour priuiledge in the worke of our Regeneration and conuersion and for the working of sauing graces in vs as faith repentance and the rest yet for the inlightening of the mind with the full knowledge of the truth after wee are conuerted and illuminated in some measure this exercise of reading hath many speciall priuiledges For first wee may vse it as oft as wee will and haue any desire to gaine knowledge but the other can be had but at certaine times nor then neither in euery place Secondly by reading we may in short time if we be studious and diligent be thorowly instructed in the whole body of Diuinity and in all the seuerall parts thereof which by preaching we cannot come to know but in long time though our Pastour take the best and most direct course of ioyning Catechizing with Preaching nor in our whole liues in any great perfection if this be neglected seeing in a Sermon some few of innumerable poynts are vsually deliuered and they rather pressed vpon the affection for vse and practice then sufficiently cleared to the vnderstanding Thirdly because by reading we may helpe our vnderstanding by reuiewing ouer and ouer againe that which at first we conceiued not and by the same meanes also may recall to our remembrance the things which after once or twice reading wee haue forgotten the which helpes hearing affoordeth not especially when wee most stand in need of them Finally because we may at our owne pleasure fit our reading for our owne occasions and furnishing vs in the knowledge of those poynts wherein we are most defectiue for the resoluing of our particular questions and doubts and for the informing our iudgements in all poynts whereof for the present and vpon euery occasion wee haue speciall vse whereas the Preacher speaking generally for the good of the whole Congregation and not being acquainted with our defects in knowledge seldome or neuer speaketh of all those poynts wherein we need instruction and often of such as we know already In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the body of Diuinity though hee be neuer so diligent in hearing the Word preached and may haue some competency of knowledge necessary to saluation and some good measure of faith and other sauing graces if he vtterly neglect this duty of reading §. Sect. 3 That reading bringeth with it many other benefits Againe as reading singularly inlighteneth the mind so also it affoordeth many other helpes of a godly life for it is a speciall meanes to relieue the memory and to mooue the will inclining it powerfully vnto good and withdrawing it from euill though not in that degree of efficacy as the Word preached It worketh vpon the hart for the mollifying softening it and vpon all the affections for the purging and sanctifying of them inflaming our loue towards God and all good things and our hatred against all that is euill it kindleth our zeale when it groweth luke-warme and stirreth vp our deuotion when it is cold and sluggish It much increaseth all Gods graces in vs as faith affiance repentance patience peace of conscience and the rest by imparting vnto them that spirituall food whereby they are nourished It amendeth our liues and maketh vs as the Apostle speaketh perfect vnto euery good worke It specially inableth 2. Tim. 3. 13 17. vs to the fruitfull hearing of the Word of God when as we can with the Bereans search the Scriptures whether the things we heare be so or no and try Act. 17. 11. the spirits of those wee heare whether they be of God or no by examining their doctrines according to the touch-stone of this Truth besides that it maketh vs well acquainted with the Scriptures both for matter and history so that when they are cited they are familiar vnto vs. Whereas without this benefit of reading we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no or if we take this vpon our Teachers word yet we cannot tell where they are nor easily turne to them vpon the sudden It teacheth vs to manage the Sword of the Spirit whereby we are enabled to defend our selues and repell the tentations of our spirituall enemies as we see in the Eph. 6. 17. Math. 4. 3. 4 c. example of our Sauiour Christ Finally if we vse this exercise carefully and conscionably to profit by it we shall be assured of euerlasting blessednesse For blessed is he that readeth and they that heare the Words Apoc. 1. 3. of Gods Booke and keepe the things which are written therein Blessed is Psal 1. 1 2. the man who delighteth in the Law of the Lord and meditateth therein day and night All which being duly considered should be effectuall motiues to make those diligent in reading who are able to performe it and greatly to humble those who are not in the sight and sense of this great defect and either to labour that yet they may attaine vnto this skill if they be capable and haue meanes or else to supply their wants by resorting often vnto others that they may reade vnto them the euidences of their saluation and heauenly inheritance which themselues for want of skill are not able to peruse CAP. XXXII The last ordinary meanes of a godly life is the choyce of our company shunning the society of the wicked and consorting our selues with the godly and Religious §. Sect. 1 That we must carefully auoid the society of wicked and prophane persons THe last ordinary meanes of a godly life is that we make good choyce of our company vnto which two things are required first that we shun and auoid the society of the prophane and wicked the other is that we consort our selues with the godly and religious By the former we are not to vnderstand that we must forbeare the society of all who are not as forward and zealous in their profession and practice as our selues or who bewray in their course and conuersation many infirmities and imperfections as though those were to be esteemed wicked and prophane who haue made but small progresse in their sanctification if any sparkes of grace and goodnesse appeare in them though as it were raked vp vnder the ashes of many and great corruptions for then we should breake the bruised reede and quench the Matth. 12. 20. smoking flaxe and by our censorious neglect vtterly discourage them in their
first entrance into Christianity and from making any further proceedings in the waies of godlinesse Yea rather if we can in the iudgement of charity thinke that the little good in them is in sincerity and truth we must as the Apostle exhorteth take such vnto vs and vse all good meanes in loue and meekenesse whereby we may Rom. 14. 1. draw them on by degrees to more perfection For babes in Christ being vnable to helpe themselues had most need of tender cherishing and those that are sicke hauing some life of grace in them had most neede of good Nurses and skilfull Physicions as our Sauiour hath Matth. 9. 12 13. taught vs by his owne example And the Apostle exhorteth vs not to neglect the weake but to lift vp the hands that hang downe and strengthen the feeble knees and to hold such an euen course that those which Heb. 12. 12. are lame in the profession and practice of Religion be not through our harshnes quite turned out of the way but rather that they may be healed so Acts 3. may like the Cripple in the Temple together with vs glorifie God and loue vs aboue others who haue beene the meanes of their spirituall cure But such onely are here vnderstood who haue let the reines loose to all impiety and are of professed prophanenesse not caring to make shew of it vpon euery occasion and either scorne and scoffe at the exercises of godlinesse or neglect and contemne them in the whole course of their liues Neither may we reiect such as shew some willingnesse to conforme themselues to our good courses and to ioyne with vs in the exercises of Religion though for the present we see in them little power of godlinesse but onely such Ismaels and Esau's as hold them in contempt are worthy to be expulsed out of all societies Neither are we so to vnderstand it as though it were vtterly vnlawfull to come at all into the company of such wicked men for then as the Apostle saith we must goe out of the world and 1. Cor. 5. 10. euery place almost abounding with such we cannot chuse but oftentimes at vnawares come amongst them but that we doe not purposely make choyce of such company and if vnwittingly we happen to come into it that we quit our selues of it as soone as wee can Nor are wee debarred from hauing any entercourse and commerce with such in worldly affaires as trading and merchandize buying and selling and all other such contracts as are ordained for the benefit of humane society whereby we may doe or receiue good in our outward estate nor from performing any ciuill or Christian dutie to our friends allies kindred and neighbours or any worke of mercy towards those that are in misery and neede our helpe so that we entertaine their company no longer then is necessary for these vses and then be carefull that we goe not without our preseruatiues about vs that we may not in seeking to do them good hurt our selues with the contagion of their wickednesse nor receiue more detriment in our spirituall estate then they or we profit in respect of outward things Though in truth it is most safe conuersing with wicked men when we minister vnto them in their extremities seeing when they are benummed with the cold of their afflictions they cannot spit out their venome and poison but like frozen serpents may be taken into our hands without receiuing any great hurt Besides that their necessity importuning our helpe will be a curbe to restraine their malice at least till their turne bee serued that they may make vs more cheerefull in relieuing their miseries But this onely wee vnderstand to be vnlawfull to stretch our action further then our excuse will reach that is vnder any or all these pretences to conuerse with wicked men more then we neede And much more to make them our bosome friends and to entertaine familiar acquaintance and society with them being either bewitched with their naturall and morall parts or allured with some baytes of worldly benefit or carnall delight For though wee may not out of hatred towards the persons of euill men be enuious against them yet in detestation Pro. 24. 1. of their sinnes wee must not desire to bee with them as Salomon teacheth vs. §. Sect. 2 That the Scriptures often warne vs to shun wicked company And for this we haue many caueats and expresse inhibitions in the Booke of God both in the Old and New Testament for in them both Pro. 4. 14 15. these beasts are vncleane So Salomon chargeth vs not to enter into the path of the wicked nor to goe in the way of euill men Auoid it saith he passe not by it turne from it and passe away For though he be about other matters so short and sententious yet wisely fore-seeing the greatnesse of this danger he thought he could scarce vse words inow in warning vs to shunne it And the same reason maketh him to beate so often vpon it in other places Forsake the foolish and liue and goe in the way of vnderstanding Pro. 9. 6. My sonne walke not thou in the way with the wicked refraine thy foote Pro. 1. 15 16. from their path for their feete runne to euill c. And amongst other sinners he specially inhibiteth vs to keepe company with drunkards and gluttons which in the world are esteemed the only good fellowes and boone companions because they aboue other sinners are most dangerous seeing they both allure vs with their ill example and draw vs by their inuitations that way to which our carnall appetite is naturally too prone Be not saith he amongst wine-bibbers amongst riotous eaters of Pro. 23. 20. flesh Thus the Apostle also in the New Testament inhibiteth vs to keep cōpany with wicked men Haue no fellowship saith he with the works of darknesse Eph. 5. 11. but rather reprooue them And againe We command ye brethren in the 2. Thes 3. 6. Name of the Lord Iesus Christ that ye withdraw your selues from euery brother that walketh disorderly and not after the tradition which yee haue receiued of vs. And If any man that is called a brother be a fornicatour or couetous or 1. Cor. 5. 11. an Idolater or a rayler or a dunkard or an extortioner with such an one I haue written you should not keepe company no not to eate But aboue all other societies with the wicked we must take speciall care that wee doe not match with them in that neere bond of marriage according to that of the Apostle Bee not vnequally yoked together with vnbeleeuers for what fellowship 2. Cor. 6. 14. hath righteousnesse with vnrighteousnesse and what communion hath light with darkenes what concord hath Christ with Belial or what part hath he that beleeueth with an Infidell For if holy Dauid match with scoffing Michol 1. Sam. 18. 21. 2. Sam. 6. 16 20. shee will be a snare
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
is agreeable to Gods will and Christ our Aduocate and Master of Requests to preferre them vnto God in our behalfe not pleading our deserts but his owne merits and his Fathers promises but also this high Court of Requests night and day open vnto vâ— that in all our necessities wee may make our suites and supplications knowne vnto God with confidence and assurance that they shall bee heard and granted §. Sect. 2 The seuenth maine priuiledge is that God granteth vnto them the meanes to build them vp in grace vnto saluation The seuenth priuiledge peculiar to the godly is that God granteth vnto them the meanes to build them vp in grace and to bring them to saluation with hearts to vse them and the inward assistance of his holy Spirit whereby they become profitable and effectuall to their ends The which is to bee vnderstood first of the publike meanes as hearing the Word Sacraments and Prayer which the most in the world haue not at all but those onely that liue in the Church of which the fewest and least number inioy them to their vse and benefit either because they neglect and contemne them or vse them after a cold carelesse and formall manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. Gods holy Spirit to blesse and sanctifie them to their vse By reason whereof it commeth to passe that after they haue long been partakers of Gods holy 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
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion cōtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
which men so eagerly hunt after yet alas what inestimable losse is in this purchase for as our Sauiour speaketh What will it profit vs to gaine the whole world and lose our owne soules Mark 8. 36. CAP. VIII Of the impediments of a godly life which arise from scandals and offences §. Sect. 1 The first scandall arising from the prosperity of the wicked ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse both in respect of their iudgement and affections their words and actions Now we are to intreate of such as arise from scandals and offences which they commonly cast in our way as stumbling blockes to discourage vs in the course of Christianity The first whereof is the flourishing estate of wicked worldlings who prosper in their sinfull courses and abound in riches honours and pleasures as though they were highly in Gods fauour and were approoued of him in all their courses seeing they inioy aboue all others so many testimonies of his loue and exceed all other men in outward blessings And this the wise Salomon obserued in his time There is saith he a vanity which is done vpon the earth that there Eccles 8. 14. 9. 1 2. be iust men to whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity This was it which had almost made holy Dauids foot to slip to offend against the generation of Gods children and to Psal 73. 2 3 13 15. conclude that he had clensed his heart and washed his hands in innocencie in vaine when hee obserued the great prosperity of the wicked and how they thriued in all their courses This brought Ieremy to a stand and made him so bold as to reason the matter with God concerning the administration of his righteous Iudgements Wherefore saith he doth the way of Ier. 12. 1 2. the wicked prosper wherefore are all they happy that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring foorth fruit Thou art neere in their mouth and farre from their reynes But this impediment we shall easily remooue if with Dauid wee will goe into Gods Sanctuary for there we shall vnderstand their end namely that God hath set them in slippery places from which he casteth them Psal 73. 17 18. dwone into destruction And this truth we may confirme vnto our selues not only by our owne dayly obseruation but also by the experience of the faithful who haue gone before vs and haue raysed vp their hearts with comfort after that they had stumbled at this stone of offence I haue seene saith Dauid the wicked in great power and spreading himselfe Psal 37. 35 36 37. like a greene Bay tree Yet he passed away and lo he was not yea I sought him but he could not be found And contrariwise Marke the perfect man and behold the vpright for howsoeuer his beginnings may be embittered with afflictions yet the end of that man is peace But the transgressours shall be destroyed together and the end of the wicked shall be cut off So out of his wise experience Salomon thus concludeth Though a sinner doe euill an hundred times and his dayes be prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God Againe let vs consider that the wicked in this life haue with Diues all their good the Luk. 16. 25. which through their abuse turneth to their great euill fatting them for the day of slaughter and seruing vnto them as occasions and instruments of sinne doe but increase their fearefull condemnation Let vs remember that they haue their portion in this life hauing their Psal 17. 14. bellies filled with Gods hid treasure and no further ioy remayneth vnto them but this which is so mutable and momentany whereas the Lord hath farre better things in store for his owne children and seruants euen permanent riches and honours and pleasures at his owne right hand for euer-more And therefore we neede not to enuie the happinesse of these slaues nor to be discouraged in the seruice of our heauenly Father though for the present they haue more to spend in their riotous courses then we seeing though in the time of our non-age he giueth vnto vs but some short allowance because through childish folly wee are apt to abuse greater plenty and to accompany them in the same excesse yet he reserueth better things in store for vs euen our heauenly inheritance glorie without disgrace riches and treasures which fade not and rauishing delights which shall continue for euermore §. Sect. 2 The second scandall arising from iudgement deferred The second scandall and offence is that delay which God seemeth to make in the administration of his Iudgements and dispensation of his benefits and rewards For first when wicked men multiply their sinnes and yet escape deserued punishment they begin to doubt whether there be any prouidence and so let the reines loose to all manner of wickednesse According to that of the Preacher Because Eccl. 8. 11. sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill And Gods children likewise stumble at this stone of offence being tempted to thinke that there is no gaine in godlinesse and little profit in being more diligent then others in the duties of Gods seruice when as they obserue that there is in respect of outward things no assurance of loue or hatred nor any difference betweene one and another seeing all things come Eccl. 9. 1 2. alike to all and there is one euent to the righteous and the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath But this tentation stumbling blocke I haue before remoued only let vs remember that Gods Iudgements like himselfe are eternall that he giueth such rewards to the godly inflicteth such punishments vpon the wicked as are endlesse and euerlasting In which respect a thousand yeeres are with God but as one day as the Apostle 2. Pet. 3. 8. speaketh and the benefits and afflictions of the longest liuer nothing in comparison of future ioyes and miseries And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses seeing it shall soone haue an end and bring with it endlesse punishments Neither should the longest and greatest afflictions discourage vs in the duties of a godly
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
that they dare rush into all desperate perils and fight at the push of pike yea euen at the Canons mouth for a little pay or booty or for the applause of their Captaine and fellow souldiers or vaine fame and momentany glory in the world what difficulty should be so great that should be able to discourage vs from resoluing to leade a godly life which shall be rewarded with the infinite and euerlasting riches and inestimable glory and happinesse of Gods Kingdome §. Sect. 8 That by daily and constant practice we may easily ouercome all difficulties The last meanes whereby we may be inabled to ouercome all difficulties is the daily and constant practice of all Christian duties seeing howsoeuer they may seeme at the first harsh and vnpleasant to our corrupt nature yet continuall vse will make them easie and familiar and bring vs at length to such a custome and settled habit that wee shall performe them with much comfort and delight For as the mind is more and more darkened by the often acts of sinne and so loseth the light of truth that no sauing knowledge remaineth in it but malignity onely and pollution so by the many and often acts of piety and righteousnesse the mind is more inlightened and aspireth vnto a greater measure of true wisedome this righteousnesse and holinesse offering themselues as cleere glasses vnto the eyes of the vnderstanding as Chrysostome hath well obserued Besides Sicut enim qui peccat dum peccat magis atque magis tenebrescit mens eius c. Chrysost in Mat. 7. Hom. 18 Psal 19. 10. the more often that we performe these Christian and religious duties and the longer and more constantly that we continue in them the more we shall rellish and taste their sweetnesse so that though at first they seemed to our carnall appetite as bitter and vnpleasant as the infusion of gall or wormewood yet continuall vse and daily practice will make them sweeter to our mouthes then the honey and honey combe as wee see in Dauids example by reason that we shall finde in our owne good experience the manifold comforts which accompany the diligent performance of these Christian duties as peace with God and the beames of his loue and fauour shed abroad in our hearts and shining vpon vs the peace of a good conscience and inward ioy of the holy Ghost sweete communion with God accesse and increase of all spirituall graces contentation in all estates and assurance of our saluation and that in the meane time all things whatsoeuer and euen afflictions themselues shall turne to our good These and many such like benefits accompanying our constant walking in the wayes of godlinesse will make them not onely easie but sweet and delightfull And whereas at first wee came to the performing of Christian duties as a Beare to the stake and found nothing in them but vexation and irksome wearinesse by vse and custome comming to know and rellish their profit and excellency wee finde such spirituall sweetnesse that it is our meate and drinke to be exercised in them So that now we esteeme Gods Sabbaths our delight heare reade pray meditate conferre and doe the workes of mercy with much ioy and cheerfulnesse Now the meanes to attaine vnto this daily and constant practice which taketh away all difficulty and distast is to inure our selues thereunto by degrees and with a firme resolution to break off all excuses and set apart some short time as a day week or month for the strict leading of a godly life in the performance of all Christian duties as they haue bin before set downe Which when we haue done let vs looke backe and examine our selues if we can in our consciences find any cause of repenting this course in leauing worldly and wicked delights and the pleasures of sinne and betaking and consecrating our selues to serue God in the duties of holinesse and righteousnesse yea if we doe not finde in this short time more sound comfort and true ioy then in many yeeres before when wee neglected them §. Sect. 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life Now if any notwithstanding of all these helpes and comforts still complaine of the difficulties which he findeth in the course of Christianity Pro. 26. 13. and vse it as an excuse for his neglect of all the duties of a godly life let such a man know that the fault is not in the hardnesse and crookednes of the way but in his own negligence who will not vse the meanes which God offereth vnto him for the ouercomming of these difficulties and neither take any paines to be truly informed nor to trauell in it after hee knoweth it For because they are lazie and haue no list to worke therefore they sit in the house and complaine that there is a Lion in the way a Lion in the streets Because they would sit still by the flesh-pots of Egypt and glut themselues with carnall pleasures therefore they cauill against their entring into and proceeding in that way which leadeth to the holy Land as though the difficulties were so many and great which affront vs in it that it is vnpassible and impossible to be trauelled by them Their affections are so strong that they cannot master and mortifie them their bodies tender and delicate and not inured to take that paines which is required to the well performing of Christian duties and their natures are so easie and flexible that they cannot withstand the allurements and importunity of their old companions drawing and perswading them to accompany them in their sinfull courses All which excuses what doe they argue but their sloth and negligence yea rather their want of loue and contempt of spirituall grace and heauenly glory Seeing the same men who pretend these difficulties are ready to vndertake farre greater paines for the obtaining of those worldly vanities whereupon they haue fixed their hearts and euen delight themselues in these toylesome labours then is required for the attaining of heauenly happinesse and goe willingly thorow many more and greater difficulties in those wayes that leade to hell and destruction then they should euer finde in the way that would bring them to life and saluation For first consider the paines which worldly men are content to indure for the compassing of honours riches and pleasures how they carke and care toyle and moyle watch and labour trauell by sea and land and runne into many desperate dangers for the getting of these worthlesse vanities which are alike vncertaine in the possession as in the pursuit and acquisition How they tire their thoughts in the restlesse night about plots and policies for the preuenting or circumuenting one another How their hearts are continually vpon the racke of their owne passions being diuersly distracted betweene hopes and feares false ioyes and true griefes loue and dislike longing desires and lothing auersation Consider also what
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
performing our promises made vnto thee if thou shouldest looke to the perfection of our graces and outward actions and not vnto the inward truth and sincerity of our hearts For wee haue not thorowly acquainted our selues with the knowledge of thy sauing truth concerning this great mystery of our saluation nor searched and examined these spirituall Euidences for the cleere vnderstanding of them and much lesse for the bringing of them home to our hearts and consciences that in them we might haue sound peace and comfort in the assurance of thy loue and our owne saluation Our faith hath beene exceeding weake in apprehending and applying Christ and thy gracious promises made in him and wee too too negligent in vsing those blessed meanes which thou hast graciously affoorded vs for the strengthening of it For we haue not onely beene exceeding negligent in hearing reading and meditating in thy Word the great Charter of our peace which containeth in it all our spirituall and heauenly priuiledges but also in making right vse of thy Seales the Sacraments annexed vnto it especially this of our Lords Supper which thou hast ordained for the spirituall food of our soules to nourish them vnto euerlasting life Wee haue not highly esteemed of this holy banquet but haue often pretended excuses and absented our selues when as thou hast graciously inuited vs vnto it Wee haue not hungred and thirsted after this heauenly Manna and waters of life but with cloyed appetites haue carelesly neglected them when as they haue been set before vs. And when we haue presented our selues at this holy feast we haue come to thy Table after a cold carelesse and formall manner without all due preparation and haue performed this holy action with prophane and vnwashen hands more for custome then for conscience sake Wee haue come in much ignorance of thee and thy truth thy gracious Couenant and the Seales annexed vnto it and that little knowledge wee haue had hath beene more in our heads then in our hearts and affections in idle speculation then in vse and practice Wee haue not rightly discerned the body of our Lord nor put that difference which wee ought betweene these elements consecrated to this holy seruice and those which are for common vse We haue not duly considered as became vs the relation betweene the signes and the things signified but haue too much stucke in the outward elements and actions not looking to the spirituall graces signified and sealed by them We haue not approoued our selues as worthy ghests by renewing carefully and conscionably our faith and repentance but haue presented our selues before thee with much infidelity and great impenitencie though since our last comming to thine holy Table we haue often renewed our sinnes neither haue we brought foorth such plentifull fruits of charity towards our brethren for thy sake as thou requirest and as it becommeth the true members of Iesus Christ either by liberall giuing vnto those that want or free forgiuing those who haue offended vs. Wee haue not shewed our Sauiours death in this holy action nor thankefully remembred the great worke of our Redemption by his precious death and blood-shed And though wee haue professed our selues thy seruants by wearing thy liuery yet wee haue not indeuoured to walke worthy this high calling by glorifying thee our Lord and Master O Lord our God shame and confusion couereth our faces not onely in the sight and sense of our manifold and grieuous sinnes both originall and actuall but also of our great imperfections and corruptions which wee shew in the best duties of thy worship and seruice Wee confesse holy Father that if thou shouldest enter into iudgement with vs and deale with vs according to our deserts thou mightest iustly make voyd thy Couenant with vs depriue vs of these meanes of our saluation or else make them vneffectuall and of no vse vnto vs whilest wee inioy them But seeing wee are heartily sorry for our sinnes and not onely vnfainedly bewaile our imperfections but also desire and labour after more perfection promising for the time to come that wee will more carefully vse all good meanes whereby wee may bee inabled to performe all duties of thy seruice in a more perfect manner Good Lord wee most humbly beseech thee for Iesus Christ his sake to pardon graciously all our wants and weakenesses to accept according to thy gracious promises our will for the deed our poore indeuours for perfect performance and to couer all our imperfections vvith Christs perfect righteousnesse and obedience and to wash away all our corruptions in his most precious Blood And seeing wee doe now againe intend to performe the holy duties of thy seruice in hearing thy Word Prayer and receiuing of the Sacrament of the Lords Supper Good Lord wee earnestly beseech thee for thy Sonnes sake to assist vs so with thy grace and holy Spirit as that wee may performe these actions of thy seruice in some good and acceptable manner for the aduancement of thy glory the comfort of our soules and the furthering and assuring of our owne saluation More especially wee-intreate thee to inable vs with thy grace that wee may bee duely prepared and come as worthy ghests to thy Table Giue vs a liuely sight and sense of our sinnes and imperfections wants and weakenesses and let vs hunger and thirst after Christ and his righteousnesse and after the spirituall food of his Body and Blood for the nourishment of our soules vnto eternall life Let vs not coldly and formally performe this high and holy dutie but bend all the powers of our soules to the doing of it in some such manner as may bee acceptable in thy sight Inlighten our mindes more and more with the sauing knowledge of thee and thy truth and especially of the great worke of our Redemption and thine infinite loue shining in it of the Couenant of grace and Seales annexed vnto it and let not this knowledge reside onely in our vnderstandings but let it also descend into our hearts that it may bee profitable for their sanctification Inable vs rightly to discerne our Lords Body and feelingly to vnderstand the relation betweene the Signes and the things signified applying both vnto our selues in their right vse To this end indue vs with a true and liuely faith that wee may not onely receiue the outward Elements but also may inwardly feed vpon the precious Body and Blood of our Lord and Sauiour Iesus Christ that thereby wee may be inriched with all sauing graces strengthened vnto all good duties and nourished vnto euerlasting life Inable vs also to bring foorth the fruits of this faith in vnfained repentance bewayling our sinnes past hating those corruptions which still hang vpon vs and resoluing to leaue them for the time to come and to serue thee in holinesse and righteousnesse all the dayes of our liues And as wee haue daily renewed our sinnes so giue vs now grace that wee may renew our faith and repentance bathing our soules and
liueth an entrance into thy Kingdome not onely by the assurance of faith and hope but also by letting him haue a liuely taste of those heauenly ioyes which thou hast prepared for him Moderate his griefes and paines that they may not hinder his soule from mounting aloft in diuine contemplations and secretly whisper vnto his heart sweet comforts by thy Spirit when as he is through weaknesse insensible of outward consolations Inflame his heart with feruent loue towards thee and his brethren yea euen his enemies for thy sake that he may bee assured that his sinnes are forgiuen of thee because thou giuest him grace to forgiue all men Strengthen him against the tentations of all his spirituall enemies and manifest thy power in his weaknesse by giuing vnto him a full and finall victory ouer them Frustrate the malice of Satan defeat his policies and confound his power that he may not preuaile against him in this last conflict Arme him against the feare of thy wrath and seuere iustice by assuring him that Christ hath appeased the one and satisfied the other Comfort him against the feare of death by perswading him that Christs death hath swallowed it in victory pulled out the sting thereof and made it harmelesse yea exceeding profitable as seruing now for a passage to glory and happinesse and by strengthening him to apply vnto himselfe these consolations by a liuely faith Weane his heart from worldly cares that they may bee no distractions to hinder him in his heauenly iourney and let the assurance and taste of immortall ioyes take away all lothnesse to leaue earthly comforts Set a guard of thy blessed Angels about him and let them serue as thy Messengers and Ministers to conuey his soule as soone as it is separated from his body into thy Kingdome that it may bee there crowned with glory and immortality Finally wee beseech thee giue vs all heere present an holy vse of these examples of our mortality that thereby our hearts being weaned from the world wee may make it our chiefe businesse to prepare our selues against the day of death and Iudgement that so wee may with ioy and comfort appeare before thee when thou shalt bee pleased to call vs to giue vnto thee an account of our Stewardship Heare vs we beseech thee in these our suits and supplications for thy Sonne and our Sauiour Iesus Christ his sake to whom with thee and thy holy Spirit be ascribed all glory and praise power and dominion both now and for euermore Amen A Prayer for Children O Almighty God and my most gracious Father in Iesus Christ I humbly confesse that I am a most wretched sinner and altogether vnworthy to bee in the Couenant of grace and saluation For I was not onely conceiued and borne in sinne and corruption whereby thy glorious Image was defaced in me but I haue added thereunto many actuall sinnes by breaking thy Commandements in thought word and deed whereby I haue deserued thy iust anger in this life and eternall death in the world to come But seeing thou hast vouchsafed to receiue me into thy Couenant of thy free mercy giuing me the signe thereof the Sacrament of Baptisme and hast sent thy Sonne Iesus Christ to dye for and by his death to redeeme the young as well as the old I beseech thee for his sake to pardon all my sinnes and to wash them all away in his most precious blood to receiue me into thy loue and fauour and to make mee thine owne child by adoption and grace Giue me thine holy Spirit to sanctifie rule and gouerne me that according to my age and small ability I may labour to serue thee Make me daily to increase in grace as I increase in yeeres inlighten my mind with the knowledge of thee and my Sauiour Christ and his truth Sow in me the seeds of faith and let it shew it selfe assoone as I am capable thereof in repentance and true obedience Make mee louing dutifull and awfull to my Parents and Gouernours and let mee learne by obeying them in my tender youth to obey thee in my riper age Giue me grace to hearken to their good admonitions and instructions and to profit and amend by their reproofes and chastisements Make me humble courteous and meeke modest and sober diligent to please in all good things and vertuous in my whole course of life that so I may increase in fauour with thee and all good men And as I beg these benefits at thy hands so I yeeld vnto thee all humble and hearty thankes and praise for all benefits both spirituall and temporall vouchsafed vnto me and namely for that it hath pleased thee to giue mee quiet rest and sleepe this night past and hast safely preserued mee from all perils and dangers to which my fraile life is daily subiect Continue O Lord thy loue and fauour towards mee for euer and especially this day take mee into thy fatherly protection preserue mee from sinne and perill and grant that being diligent and industrious in learning such good things as are taught me I may increase in knowledge and profit by instruction in such vertues and good qualities as are fit for me O Lord blesse and preserue my father and mother my brethren and sisters with all other my kindred and friends together with thy whole Church and grant that we may liue in thy fauour dye in thy faith and after death inherit the ioyes of thine euerlasting Kingdome through Iesus Christ our Lord to whom with thee and thy holy Spirit be all honour and glory both now and for euermore Amen FINIS Faults escaped in Printing Page 27. line 23. reade be in the Church p. 29. l. 12 r. internall booke p. 30. l. a fin 8. r. he hath made p. 33 l. 5. r. The will of God and l 7. r. will and most free p 28. l. 11 r. and make men p. 42. l. 12. r. Sunne p 30. l. 17. r. strong corruptions p. 52. l. 7. r. act of p. 57. l a fin 11. read end that we may p. 62. l. 23. returne to their p 66. l. 30. r. for the scanning l. 36. r. yet it neuer l. 39. r. bare act 41. Thesi p. 71. l. 3. r. strong wind l. 37. r. freed from p. 73 l. 4. r. when ceasing and l. 38. r. vpon vs. p. 74. l. 5. r. carry it quietly p. 75. l. 35. r. in a storme p. 85. in Margine l. 15. 16. r. bons viri p. 95. l. 24. r. not deuided and line 2◠r. Chap. 2. Of piety which is the summe of the first Table § Sect. 1. page 125. line 17. reade dominion ouer all p. 125. l. 17. r. one lawfully and l. 33. r. not men p. 128. l. 16. r. God and vs. p. 138. in Margine l. 2. r. The manner p. 140. l. 13 r. dampe it p. 142. l 4 r in our neighbours p. 156. l. a fin 9. r. Frier like affectation p. 179. l. last r. any intercision p. 181 l. 7 r. in
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary
A GVIDE TO GODLYNESSE Or a Treatise of a Christian Life Shewing the duties wherein it Consisteth the helpes Inabling the Reasons parswading vnto it the Impediments hindering the Practise of it and the best meanes to Remoue them Whereunto are added diuers Prayers And a Treatise of Carnall Securitie By JOHN DOVNAME Batcheler in Diuinitie and Minister of Gods Word Jeremiah 6. 16. Aske for the old pathes where is the Good way and walke therein and you shall finde Rest for your Soules Printed at London by Felix Kingstone For Ed. Weuer W Bladen at the North dore of Pauls Charitie Humilitie 〈◊〉 〈◊〉 Iohn Payne sculpsit TO THE MOST REVEREND FATHER IN GOD GEORGE BY GODS PROVIDENCE ARCHbishop of CANTERBVRY his Grace Primate of all England and Metropolitane and one of his Maiesties most Honourable Priuie Councell I. D. wisheth all happinesse temporall and eternall SEeing there is nothing most Reuerend so highly to bee esteemed or so much to be desired of all Christians as the glory of God in the saluation of his people as being the principall and chiefe end of our creation and being of our preseruation and continuing in the world therefore it behoueth all men who would not faile of their end and so liue in vaine in their seuerall callings wherein God hath placed them to haue this alwaies in their eye as their chiefe marke and to propound it as the principall scope of all their actions vsing all good meanes whereby it may be furthered and aduanced As Princes and Magistrates by enacting good lawes and seeing them duely executed making their owne liues as it were rules of that obedience which they require of the people and liuely examples and patternes for their imitation Ministers by leading those which are committed vnto their charge in the waies of truth and godlinesse not onely by their preaching and writing instruction admonition perswasion and exhortation but also by practizing those duties which they teach others and shining before them in the light of a godly life Finally the people by yeelding their cheerefull obedience to the godly lawes of Gouernors and by imbracing the found and profitable doctrine and imitating the Christian and religious examples of their godly Teachers The consideration whereof hath moued me to imploy my talent both by preaching and writing for the aduancing as much as in me lieth the glory of my great Lord and Master and the good saluation of my fellow seruants or rather to cast my mite into the Churches treasury hoping that he will accept it though not in its own value and worth yet because I haue desired to be faithful in a little and willing in my penury to offer vnto him all that I haue And studying how I might best imploy my paines and indeuours for the aduancing of the former ends I could finde no one part of Diuinity more profitable in these times for me to spend my strength vpon then that which consisteth more in experience and practice then in theory and speculation and more principally tendeth to the sanctification of the heart then the informing of the iudgement and the increasing of knowledge and to the stirring vp of all to the practice of that they know in the duties of a godly life and in bringing foorth the fruits of faith in new obedience then to fit them for discourse For as in the ciuill state wee neede not so much to haue new lawes enacted as to haue the old executed and obserued nor to haue these cleared to the vnderstanding by the learned in that Science as to haue them obeyed and practized by all estates and conditions so in the Church knowledge so far exceedeth our obediēce not that which is sauing and experimental which is neuer seuered from vse practice but that which is curious and vselesse that we more neede all good helpes to worke that we haue into our hearts for the inflaming of them with feruent zeale and true deuotion then to haue a greater measure of this light infused into our heads which beeing destitute of feeling and practice in which the power of godlinesse chiefely consisteth doth as the Apostle speaketh but puffe vs vp and maketh vs rather 1. Cor. 8. 1. more learned then more godly and religious Againe seeing the Lord aboue all other parts requireth the heart as being the first mouer and chiefe agent in this little world of man which ordreth and disposeth of all the rest me thinks his Ambassadours cannot better spend their paines then in wooing and winning espousing and vniting them vnto him in those inuiolable and inseparable bonds of feruent loue and deuout zeale and in perswading and enabling men to approue the sincerity of these holy affections in their godly liues and vertuous actions Finally these discourses of practicall Diuinity tending to stirre vp deuotion and to excite men to the duties of a godly life are most fit and necessary for these times First because the world is already full of such bookes as doe fully handle the Doctrine of Diuinity in all the points and parts of it and also of learned controuersies wherein the truth is sufficiently defended and all errours which doe oppose it refuted refelled Secondly because our long peace and prosperity haue much cooled and quenched the feruour of our zeale and deuotion and haue caused vs contenting our selues with some cold formalities and slight profession to neglect the sincere practice of those substantiall duties which are required to a godly and Christian life Lastly because in these declining times wherein many men waxing weary of the Truth and being glutted with long feeding on the spirituall Manna do desire to returne to the fleshpots of Egypt and for carnall respects doe fearefully relapse into Popery and superstition there is no meanes more effectuall to stay them from apostacie and backsliding then that first by catechizing they should be soundly grounded in the knowledge of the Truth which we professe In which regard wee haue iust cause to praise God for our Soueraignes care in reuiuing this holy exercise which hath long languished in many places through carelesse neglect And secondly that being by this meanes inlightned in the knowledge of the Truth they haue it by powerfull perswasions wrought into their hearts and affections that they may also practise it in their liues and conuersations without which all other meanes will be vneffectuall either for the inlightning of the minde with sauing knowledg or the inclining of the wil to imbrace it and to continue firme and resolute against errors and heresies For whereas sound and sauing knowledge of the truth and the constant acknowledgement and profession of it are the gifts of God which none can attaine vnto but those vpon whom he pleaseth to bestow them he vouchsafeth these graces vnto those alone who loue his Truth and bring forth the fruits of it in their holy practice To these only this rich talent of truth is intrusted to these it is doubled and redoubled
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
things We must not thinke when wee are first bound to this spirituall trade that wee can learne and practise it in any perfection the first yeere when as seuen yeeres are thought little enough for manuall trades which are not so difficult to flesh and blood No liberall Art is gotten without much paines and study and many yeeres are required before we can bee any great proficients in any of the chiefe professions Diuinity Law or Physick and shall we thinke that Christianity which is the highest and hardest of all can be attained vnto in any perfection without much study practice and experience It is not possible Well may we deceiue our selues with shewes and shadowes and deceiue others with outward flourishes of a glorious profession but wee cannot otherwise attaine vnto any perfection in substantiall practice but by degrees and as possible it is at one leape to mount to the top of an high ladder which others climbe step by step as to come to the top and perfection of Christianity vnlesse we proceed from one degree to another If we would be wise builders we must not thinke that we can in the very beginning set vp the roofe and adorne the house within that it may be fit for habitation but we must finish our worke by degrees and after wee haue prouided store of materials holy desires and good resolutions wee must spend much time and paines in laying a sound and sure foundation large and deepe which being as it were vnder ground maketh no great shew to our selues or others euen that foundation of which the Apostle speaketh repentance from dead workes faith towards God and the knowledge of Heb. 6. 1 2. the principles of Christian Religion §. Sect. 2 Of the degrees by which we must aspire to perfection First we must see and feele our misery both in respect of sinne and punishment in the looking glasse of the Law wherewith being thorowly humbled and vtterly denying our selues in the worke of saluation wee must flee vnto Christ hungring and thirsting after him and his righteousnesse and then apply him vnto our selues by a true faith the which at the first like the hand of an Infant is weake in apprehension but by degrees commeth to more strength And if we proceed not by these steps wee build vpon a false or sandy foundation and our building in short time seeme it neuer so stately will become ruinous and our faith which at the beginning is in our conceit a full perswasion will by our fearefull relapse when we come to be tryed by the winds and flouds of tentation shew that it was at the best but carnall presumption If wee would approue our selues to be good grounds after wee haue receiued the seed of the Word into good and honest hearts we must keepe it till it haue taken fast rooting in vs and bring forth fruit with patience and not like those that are compared to the stony grounds who incontinently as soone as the Math. 13. 5. seed is sowne without any pricke of conscience or sound humiliation for sin going before doe receiue the Word with ioy and forthwith bringforth Luk. 8. 13 15. a greene blade of a flourishing profession which for want of root neuer commeth to bring forth fruit but withereth as soone as the sunne of persecution ariseth We must not be like meteors which soone after their first beginnings make the greatest shew nor like a fire of thornes which as soone as it is kindled giueth the fairest blaze and maketh the most noyse and crackling both which decrease by little and little till they disappeare and be wholly extinguished but like the morning light which shineth Pro. 4. 18. more and more vnto perfect day We must not be like mushromes which come to their perfection in one nights growth but trees of righteousnesse of Gods planting which are still in growth and bring forth most Psal 92. 14. fruit in old age We must not resemble Summer-fruits which are soone ripe and soone rotten and best of taste when they are first gathered but winter fruits and long lasters which are a great while in comming to their perfection and rellish best and giue wholesomest nourishment in their latter end We must be like Infants in the wombe which stay their time and come to their growth by degrees and not by making more hast then good speed proue abortiue births for as in nature there is a growth by degrees from the least to the greatest perfection both in respect of the body and mind from which common course of nature our Sauiour Christ himselfe was not exempted who is said to haue increased in wisedome and Luk. 2. 52. stature and in fauour with God and man so in our spirituall growth we cannot attaine to the pitch of perfection in our first beginnings but being then little children and weaklings in grace and goodnesse we grow from knowledge to knowledge from faith to faith and from one degree of grace to another vnto a perfect man and vnto the measure of the stature of the fulnesse of Christ Whereof it is that one of the Ancients saith I would Eph. 4. 13. Nolo repentè fieri summus paulatim proficere volo c. Bernard in Cantic not vpon the sudden attaine to my highest pitch but grow towards it by little and little For looke how much the rash impudency of sinners displeaseth God and so much he is pleased with the modesty of the penitent And therefore let vs not nourish in vs this fond conceit that wee either haue already or may in our first entrance into the course of Christianity attaine any great perfection vnto which others scarcely aspire after great paines and long time spent in spirituall exercises for this will but puffe vs vp with pride and make vs ready to despise and censure others which were in Christ long before vs whom we seeme to our selues to haue out-run whereby wee shall moue the Lord to deny his grace which being withdrawne we shall by some fearfull fal discouer our weaknesse It will make vs rest in that which we haue as though it were sufficient and not to labour and striue after more perfection and so keepe vs from being something by pleasing our selues in our owne nothing seeing all the seeming perfection vnto which wee haue attained is not grounded vpon fauing knowledge a liuely faith and a sound iudgement but a sudden flash of vnconstant passion and hath in it no substance and solidity but is like an empty bladder which is suddenly blowne vp with the wind of pride Or finally if we be awakened out of our dreame and vpon serious examination finde how farre short we come of our account wee are ready to sit downe discouraged despairing of comming to any perfection seeing wee haue scarce attained to the first degrees of it §. Sect. 3 That we must fit our burthen according to our strength The second rule is in the exercise of Christian duties
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of