also without any diminution or abatement in quantity or quality of that which we haue vowed Especially our care must bee of performing our common vowe in baptisme in renouncing all our spirituall enemies and in consecrating our selues wholy vnto Gods seruice in performing vnto him the duties of holinesse righteousnesse and sobriety all the daies of our liues §. Sect. 4 Of the sanctifying Gods Sabbath and what things are required vnto it In the fourth Commandement the Lord appointeth a speciall time wherein all the former duties both publike and priuate are principally to be performed which whosoeuer doe neglect they manifestly shew that they are destitute of the power of all true Religion The maine duty required is that wee remember to sanctifie the Sabbath In which two things are to be considered 1. that we must sanctifie the Sabbath 2. that we must remember to doe it that is be mindfull and carefull to sanctify it To the sanctification of the Sabbath two things are required First the rest Secondly the sanctifying of it The rest consisteth partly in an outward rest from bodily labours and worldly affaires and in our inward resting from the seruile workes of sinne The workes from which wee must rest are bodily labours and all worldly imploiments so farre forth as they are distractions and hinderances to the spirituall Sanctification of the Sabbath As buying and selling all manner of workes of our ordinary callings trauailing feasting of friends with meates not easily cooked and such like For all kinds of bodily labours on the Lords day are vnlawfull Math. 12. 5. except they be referred to the sanctification of the Sabbath as the meanes of it of which sort are the labours of the Minister in the duties appertaining to his ministery and of the people trauailing to the places of Gods worship Or secondly the workes of mercy which are duties of the Sabbath Hos 6. 6. as giuing of almes visiting the sicke and prisoners healing diseases and sores by applying fit medicines and salues Or lastly workes of necessity which are of importance and cannot without great inconuenience be done afterwards nor could haue beene done before For as for that necessity which ariseth from our negligence and carelesse ouersight it is sinfull and in the first word of this Commandement forbidden and condemned And among these workes of necessity we are to reckon labour in prouiding conuenient foode for our bodies tending of cattell when it is done rather in mercy which respecteth their necessity then for our owne gaine Labours of Mariners begun before the Sabbath in their Nauigation at Sea Fight in a lawfull warre against our enemies labours of seruants and subiects imposed vpon them by their gouernours as necessary and not apparantly discerned by them to be otherwise The inward and spirituall rest is our resting from sinne as at all times so especially Esa 56. 2 58. 13. on the Sabbath For these workes of darkenesse are aboue all other most seruile and slauish seeing thereby we make our selues the vassals of Satan §. Sect. 5 Of the spirituall sanctification the outward rest And this is the rest required on the Sabbath the sanctification of this rest is either by vsing the meanes or doing the workes of sanctification And this is done both publikely and priuately publikely by vsing the publike meanes of sanctification in the seruice of God And this is done First of the Ministers by publike praying in the congregation preaching and reading the Word and administration of the Sacraments Secondly the people by frequenting the assemblies in the beginning and continuing to the end of diuine seruice and being there by carrying and behauing themselues religiously diligently vprightly in calling vpon Gods name hearing the Word and in the right vse of the Sacraments The Leuit. 19. 30. 23. 2. 1. Cor. 16. 2. publike workes of sanctification are almesdeeds and collections for the poore Priuately the Sabbath is sanctified by our preparation to Gods publike seruice which chiefly consisteth in meditation and prayer and after the publike seruice by meditating on the Word heard and applying it to our owne vse and by holy conferences with others Vnto which duties respecting the publike worship we are to adde and vse these other meanes of sanctifying the remainder of the Lords day Reading of the Scriptures or other religious holy writings meditation on Gods Word Psal 92. 1. and workes especially of creation preseruation and redemption Inuocation by prayer thankesgiuing and singing of Psalmes and finally godly conferences vpon some fit subiect which best forteth to the present occasion and tendeth to the vse of edification vnto which meanes we must adde the priuate workes of sanctification which are the workes of mercy and appertaine chiefly either to the body as the giuing of alms visiting the sicke and prisoners curing diseases c. or else to the soule as teaching the ignorant reclaiming those who are seduced by errour admonishing those who faile of their duty by frailty and infirmity rebuking the scandalous and wilfull offender exhorting the backward and sluggish comforting the distressed counsailing them for the good of their soules that neede counsaile and reconciling those whom we know to be at variance But we must not only sanctify the Sabbath but also as a speciall helpe and meanes hereof we must remember to doe it that is vse all prouidence and care deuotion and diligence about these duties of sanctification Before the Sabbath we must so forecast our businesse and dispose of all our worldly affaires that wee be not distracted in performing of holy duties by hauing our mindes tongues or actions exercized and taken vp by them And on the Sabbath we must remember to sanctifie it by hauing our whole man taken vp in the seruice of God both publikely and priuately and by performing the duties required with all diligence and attention sincerity and vprightnesse Esa 58. 13. cheerefulnesse and delight CAP. IX Of the summe of the second Table §. Sect. 1 Of the duties of righteousnesse towards our neighbours WE haue spoken of the duties of piety contained in the first Table And now wee are to intreat of the duties of righteousnesse and sobriety required in the second vnder righteousnesse comprehending all duties which we owe to our neighbours and vnder sobriety all those which belong to our owne persons By righteousnesse we vnderstand a vertue or habit which ordereth the whole man to the good of our neighbours as the minde and vnderstanding to thinke the memory to remember the wil to desire the affections and passions to couet and affect the whole body to act and performe all things which we know good and profitable both for their soules bodies name and state for their temporal welfare and prosperity in this world and their euerlasting happinesse in the world to come The generall rule of which righteousnes is that we doe all that and that only vnto others Math. 5. 12. which we would
rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
helpes whereas those that vse them not neuer neede them so if wee accustome our selues to immoderate sleepe wee shall turne superfluity into a kinde of necessity and with Salomons Pro. 6. 9 10. sluggard bee still crauing for more when as already wee haue taken too much whereas if as soone as wee feele our spirits refreshed and our strength repaired with moderate rest wee would shake off sloth and rising betimes set our selues about some good imployment nature would bee easily satisfied and would neuer pull vs backe when wee are willing to rise CAP. XXXVIII Of those Christian and religious duties which we ought to performe on the Lords Day for the sanctifying of it §. Sect. 1 That if wee would sanctifie the Lords Day we must prepare for it before it commeth BEsides the duties of a godly life which are euery day to bee performed of which wee haue already spoken there are others which more specially belong to the Lords Day of which wee are now to intreate For howsoeuer we ought to deuote our selues in the whole course of our liues to Gods seruice yet this Day is to be set apart and consecrated wholly after a peculiar manner to Gods immediate worship so as wee may not in any part thereof doe the duties of our callings or any of our owne workes which tend to the aduancing of our worldly ends Whereof I will speake the more briefly because I haue in part touched already the mayne points and summe of the fourth Commandement and because also diuers of my learned and godly Brethren haue excellently laboured in this Argument leauing nothing for me after their plentifull haruest but some few gleanings vnlesse I would picke out of their sheaues and say the same things againe which they haue better said already And yet because my desire is that this Treatise should be perfect in all its parts I will briefly speake of these duties and giue some directions for the spending of this Day in such a manner as may be acceptable vnto God and profitable for the inriching of our soules with all spirituall graces and the assuring and furthering of our saluation And first if we would rightly sanctifie the Lords Day when it commeth there is required before-hand a due preparation neither can any action of waight and worth be well performed which is suddenly and rashly vndertaken and scarce euer thought on before it bee attempted especially if there be much and mighty opposition which will be neuer wanting in these religious duties that so neerely concerne our saluation till we come to keepe a perpetuall Sabbath in Gods Kingdome seeing our spirituall and malicious enemies the deuill world and our owne flesh leaue no meanes vnassayed which may make all Gods holy ordinances vnprofitable vnto vs. §. Sect. 2 Of our general preparation in the whole weeke Now this preparation is either generall or more speciall The generall is in the whole weeke before by performing those Christian and religious duties of which I haue formerly intreated For if the heart be kept continually in good plight and order seasoned with the loue of piety and settled in a good course then the duties of the Lords day will be easie and familiar sweete and delightfull And as he that keepeth himselfe in breath by running euery day holdeth out well when he is put to his best speed and runneth that race for the getting of the Garland whereas he who taketh his ease is pursie and shortwinded and running with much paine and difficultie tyreth before he come to the goale so if we would euery day inure our selues to run our spirituall race in the performance of all holy duties wee should finde our selues long-winded actiue and able to hold out when as on the Lords Day wee are put as it were to our best speede for the obtaining of the Garland of grace and Crowne of glory whereas if wee spend the weeke in slothfull ease and pamper our selues to the full with sensuall delights If we giue our hearts liberty to range after worldly vanities and fix them wholy vpon earthly pleasures and profits if we let our tongues loose to discourse onely of sensuall and terrene affaires and neuer acquaint them with the language of Canaan and if all our actions being suteable to them both are wholly imployed about temporary obiects then shall wee finde it impossible on the Lords day to withdraw them from their common haunt seeing for want of vse religious exercises will be tedious and vnpleasant vnto vs and though we with some force bring them to holy duties yet finding no taste nor delight in them they will euer and anon steale away or violently breake from vs and roue and range after worldly vanities §. Sect. 3 Of speciall preparation to be vsed in the Euening before the Lords Day The more speciall preparation is to be vsed on the euening before the Lords day wherein two things are to bee performed First wee must remoue all impediments which might hinder vs in our rest and the sanctifying of it and secondly we must vse the helpes which may further vs in these holy duties The maine hindrances which must be remoued are two worldlinesse and wickednesse By the former I vnderstand our earthly and ordinary businesse worldly cares and cogitations which if they keepe possession in our hearts they will choke the seed of Gods Word distract vs in our prayers and meditations and make all holy exercises cold formall and vnprofitable vnto vs. For the preuenting whereof it is much to be desired that we would as much as in vs lyeth and so farre forth as will stand with the necessary duties of our callings so order and dispose of all our worldly businesses as that they might bee wholly dispatched and settled betimes on the Saturday whereby we should not onely be preserued from incroching vpon the Lords Day as it is the practice of many for the effecting of our worldly affaires which through our negligence and forgetfulnesse being left vndone doe then presse vpon vs as workes of necessity but also we should haue hereby conuenient leisure and fit time for our better preparation vnto all those holy and religious duties which the next day are to be performed And this is to keepe our foot from the Sabbath Esa 58. 13. Eccl. 5. 1. Exod. 3. 5. namely from treading vpon Gods holy ground and entring rashly vpon his right when as wee appoynt and set apart an interim of time betweene our worldly affaires and those holy duties of the Lords Day as it were certaine bounds betweene vs and the Mount to keepe vs from violating Gods Commandement wherein wee are to weane and sequester our hearts from all worldly things that they may bee wholly intent vnto holy exercises In which regard the ancient practice of the Church was very commendable and consequently the neglect thereof to be lamented which ordained that all labouring men both in husbandry and trades should giue ouer their worke betimes vpon
own thoughts on the Lords Day Fourthly we must refraine as much as in vs lieth from thinking our owne thoughts on the Lords Day that is not onely such as are sinfull and Pro. 23. 26. Mat. 22. 39. wicked vaine and good for nothing at any time but those also which are worldly and about our earthly affaires which may bee lawfull on other dayes For the Lord requireth not the outward man and externall actions alone to be consecrated to his seruice but chiefly and principally the mind and the heart in which aboue all other parts he delighteth And he forbiddeth vs to walke in our owne wayes and pleasures on his Holy-day Esa 58. 13. which is to be referred to our thoughts as well as to our outward actions seeing we delight in the one as well as the other In which regard we must vse our best indeuour to sequester our mindes and hearts from all worldly and earthly things that they may be wholly exercised in spirituall and heauenly Meditations And as it is vnlawfull to thinke and meditate on earthly things on the Lords Day so also to spend any part of this time allotted vnto holy and religious duties in the reading and studying of prophane Bookes and such writings as are meerely ciuill and humane as the Story of the times and Histories of the Common-wealth liberall Arts and Sciences and such like which may make vs more wise to the world but not to God fit vs for earthly imployments but neither furnish vs with spirituall grace nor yet further our heauenly happinesse Finally as wee must abstaine from thinking our owne thoughts and doing our owne workes on the Lords Day so also from speaking of our own words as the Lord requireth Esa 58. 13. By which wee are to vnderstand all discourses which are meerely worldly and about earthly things more then charity and necessity requireth all idle Mat. 12. 33. and friuolous talke of which if we must giue account though it haue been vttered at ordinary times how much more vpon the Lords Day when as our tongues which as Dauid calleth them should be our glory to glorifie God by vttering his praises are imployed in sounding out our owne froth and fooleries All speeches about our worldly pleasures and profits or about things impertinent as other mens affaires newes and nouelties which doe not concerne vs especially in respect of our spirituall estate and condition which we ought chiefly and soly to respect on this Day §. Sect. 6 That we must not doe the Lords workes after our owne manner And these are the workes which wee must leaue vndone on the Lords Day from which as we must abstaine as the matter of our imployments so also from doing the Lords workes after our owne manner Neither is it enough that we refraine from all sinfull and worldly actions and doe the duties which God requireth of vs seeing if wee doe them not in that sort and manner as he requireth that is spiritually holily zealously and religiously with vpright hearts and good consciences we make them no better then prophane and seruile workes which God will reiect as odious and abominable For if we worship the Lord only with the outward man and not with our hearts and soules with the lips alone and not in Spirit and Truth in shew and hypocrisie after a formall cold and carelesse manner and not with vpright hearts substantially and zealously he will demand of vs as of the Iewes Who hath required these things at your hands Hee will Esa 1. 12. complaine of vs as of them This people draw neere vnto me with their lips but their hearts are farre from me He will censure our seruice as he did their sacrifices Chap. 29. 13. Hee that killeth an Oxe is as if he slew a man hee that sacrificeth a Lambe as if he cut off a Dogs necke he that offereth an oblation as if he offered Esa 66. 3. Swines blood and he that burneth incense as if he blessed an Idoll And though we pray and preach and heare yea euen worke miracles in Christs Name yet if we doe them not in a right manner he will reiect vs at the day of Iudgement and exclude vs from his heauenly ioyes as being no better then workers of iniquity Mat. 7. 22 23. CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice §. Sect. 1 That we must rise betimes on the Lords Day ANd thus much concerning the rest and things from which wee must abstaine on the Lords Day The second thing to be considered is the sanctifying of this rest by consecrating it vnto those duties of Gods seruice which vpon this day he requireth of vs. For it is not sufficient that we refraine from working and doe nothing seeing our beasts doe this as well as wee but we must make it an holy rest abstaining from our owne workes that wee may doe the workes of God In which regard it is called not onely a Sabbath and day of rest but Gods Sabbath and Holy-day wherein he inioyneth vs to doe him seruice And if he abhorreth idlenesse at all times and condemneth the neglect of our own works in all the rest of the weeke then much more if we be idle vpon his Day and spend that time which he hath allotted to his owne seruice in sloth and idlenesse Neither doth the Lord simply require a rest for it owne sake seeing in it selfe it is lesse profitable and acceptable then action and labour but as being a sanctified rest it is a meanes to fit vs for his seruice which is the end of it vnto which if we attaine not it is vaine and vnprofitable yea wicked and sinfull Now the duties of Gods seruice whereby this rest is sanctified are either priuate or publike the which because they are interchangeably mixed with one another therefore I will obserue a mixt method in handling of them The first priuate duty is that we awake and rise as timely this day to doe God seruice and if we be Gouernours of families that wee cause those who are vnder our charge to doe the like as we doe or ought to doe on any of the weeke dayes to doe our owne workes Yea seeing Gods works are of much greater waight and worth then our own and our spirituall gaine of grace and meanes of furthering the saluation of our soules and our euerlasting happinesse in the life to come are incomparably more excellent then earthly riches and delights therefore as wee are watchfull on the weeke dayes to pursue these and are willing to abridge our selues of our ordinary sleepe when we haue any good opportunity offered for the compassing of them so should we herein exceede on the Lords Day wherein wee haue such good meanes offered of inriching our soules with the spirituall treasures of Gods sauing graces and of attaining vnto the assurance of our heauenly ioyes and those pleasures which are at Gods right
§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly comforts And as we must thus totally abstaine from meates and drinkes so must we in the greatest part from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18. and delights and much more moderate our selues in the vse of them so farre forth as will stand with necessity and comelinesse then at other times Thus wee must abridge our selues from some part of our ordinary sleepe that by this bodily waking wee may be more ready to keep the spirituall watch haue more time to spend in religious and spirituall duties as also that we may hereby testifie our humiliation acknowledging our selues vnworthy as of other blessings so of our ordinary rest and sleepe To which purpose the Faithfull 2. Sam. 12. 16. Ioel 1. 16. vnder the Law did lie vpon the ground and in sack-cloth and hard beds that lying thus vneasily they might take the lesse rest Wherein our care must be that wee so performe this bodily exercise as that it doe not the next day disable vs for Gods spirituall seruice as hearing the Word and prayer which are the ends of it by making vs drowzy and sleepie through ouer-much watching Secondly we must moderate our selues in the vse of our apparell putting on our worst attire which may be most fit to signifie and also further our humiliation And in any case for that time to forbeare such shew of brauerie in our Exod. 33. 5 6. garments either in respect of the costlinesse of the stuffe or fashion as may in the eyes of others be an ensigne of our pride and in our owne hearts the fuell of it And much lesse are we at such times to vse light and vaine fashions frizling of the haire and painting of the 1. Pet. 5. 5. face which if they be at all times vnlawfull and vtterly mis-beseeming Christians whose best ornaments are humility and modestie then surely are they in the day of our humiliation odious and abominable Thirdly we must abstaine this day from all carnall and worldly Quod si gula sola peccauit sola quoque ieiunet sufficit Si verò peccauerunt caetera membra cur non ieiunent ipsa c Bernard de ieiunio Quadrages Serm 3. Ioel 2. 16. 1. Cor. 7. 5. delights and pleasing the senses which would lessen our sorrow for our sinnes hinder our humiliation and abstract our mindes from spirituall duties And as we must not delight the taste with meates and drinkes so neither the eyes with delightfull sights nor the cares with pleasant musicke and witty and merrie discourses nor the smell with sweete odours especially the vse of the marriage bed is to be forborne euen of the bride and bridegroome and much more of others and recreations in all kindes which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde Lastly wee must in the day of our fast abstaine from all worldly businesses and workes of our callings seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde for the Lord inioyneth vs Leuit. 23. 36. Esa 58. 13. that in this Sabbath of humiliation we doe not our owne pleasures walke in our owne waies nor speake our owne words The which rest is necessary on this Day that wee may consecrate it wholy vnto the Lord by spending it in the duties of his seruice without distraction and also that we may hereby be put in minde of our rest from sinne for if the workes of our callings which are lawfull in themselues may not on this Day be lawfully done then how odious must wee needs thinke will it bee vnto God if doing the workes of darknesse we serue the world the diuell and our owne flesh Now the time of this bodily exercise which it is to continue may bee diuers in respect of the diuers occasions which require greater or lesser humiliation and the diuers states of mens bodies as they are able to hold out in this exercise without impayring of their health The ordinary time of a fast is the space of foure and twenty houres or of a naturall day from supper time on one day to supper time on another or from dinner to dinner though this be lesse fit and more rarely vsed because it should be a whole day that is consecrated vnto God as a Sabbath of humiliation and not part of two dayes So the Lord inioyning it saith It shall bee vnto you a Sabbath of rest and ye shall afflict Leuit. 23. 36. Iud. 20. 26. Jos 7. 6. 2. Sam. 1 12. 3. 35. your soules in the ninth day of the moneth at euen from euen to euen shall you celebrate your Sabbath The which was accordingly obserued by the faithfull from time to time But when the occasion hath beene extraordinarily great and the causes of humiliation of greatest waight and importance the faithfull haue prolonged the time of their fast to testifie their sorrow for their sinne so much the more and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction In which case Hester the Iewes continued their fast three days together Daniel Hest 4. 16 17. Dan. 10. 2 3. Act. 9 9. one and twenty dayes Paul three dayes to the end that hauing a longer time for this exercise their humiliation might be the greater and their hearts more thorowly touched with a thorow sense of their sinnes and with a liuely feeling of their distressed estates then they could haue beene in a shorter time §. Sect. 3 Of the inward and spirituall exercises in our fast The second part of the Christian fast is the inward and spirituall exercise which is the end of the outward and without which it is of no 1. Tim. 4. 8. Rom. 14. 17. value for as the Apostle telleth vs Bodily exercise profiteth little but godlinesse is profitable vnto all things and The Kingdome of God consisteth not in meates and drinkes but righteousnesse and peace and ioy in the holy Ghost In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious if the inward fast were not ioyned with it Thus hee chargeth the Iewes that they fasted to themselues and not to him when they rested in the externall abstinence and bodily humiliation and telleth them that if they would keepe a fast which should bee acceptable vnto him they must execute iudgement and shew mercy and compassion euery man to his brother and not oppresse the fatherlesse Zach. 7. 5 6 9 10. stranger and poore nor so much as imagine euill against their brother in their heart So elsewhere he reiecteth the fast of the Iewes because therein they onely afflicted their soules with bodily abstinence and did hang downe their heads like a bulrush for a day and did spread sackcloth Esa
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
i Exod. 15. 11. Leuit. 19. 2. Psal 145. holinesse of God is his essentiall attribute whereby is signified that his nature is wholy and most perfectly iust infinite in all vertue iustice truth mercy and purity free from all vice iniquity and spot of any corruption and therefore a louer of all purity and sanctity in the creatures and a hater of all vice and impurity as being contrary to his most holy nature k Mat. 5. 45. Psal 145. 8 9. The beneficence of God is his essentiall attribute whereby he is knowne to be in himselfe the fountaine of all bounty and infinitely and absolutely good to the creatures towards whom he exerciseth freely his beneficence and goodnesse l 1. Iohn 4. 8 16. Iohn 3. 35 16. Rom. 5. 8 10. The loue of God is his essentiall attribute whereby is signified that he loueth himselfe chiefely as being the chiefe goodnesse and the creatures as they are good freely approuing rewarding and delighting in them and willing and performing all good vnto them The m Exod. 34. 6. Psal 86. 15. Rom. 11. 6. grace of God is his essentiall property whereby he is known to be in himselfe infinite in grace and extendeth his fauour and benignity freely vnto his creatures The n Exod. 34. 6. Iud. 10. 16. Micah 7. 18. mercy of God is his essentiall property whereby hee is knowne to be most pitifull in himselfe and in his owne nature delighteth to helpe them that are in misery The o Exod. 34. 7. Ezrah 18. 23. 33. 11. clemency of God is his essentiall attribute whereby is signified that he is in his nature most gentle and benigne towards his creatures in anger remembring mercy and graciously pardoning vs when we deserue punishment willing rather the conuersion then the death of sinners The p Esa 30. 18. Rom. 2. 4. long-suffering and patience of God is his essentiall property whereby is noted that he is patient in bearing with sinners expecting their repentance that he may haue mercy vpon them The q Psal 48. 11. 145. 17. Rom. 1. 17. Iustice of God is his essentiall attribute whereby hee is knowne to be infinitely iust in himselfe and exerciseth Iustice towards the creatures being also the Authour of all righteousnesse which is in them The r Iohn 3. 36. Rom. 1. 18. anger of God signifieth his iust and free will in punishing sinne and all iniury offered against himselfe or his Church and people The ſ Psal 5. 4. 44. 8. hatred of God signifieth his iust will whereby he disalloweth detesteth and decreeth to punish euill and sinne in his creatures §. Sect. 7 Of the persons in Trinity And so much concerning Gods attributes whereby his nature is made knowne vnto vs that wee may accordingly serue him and so carry our selues as that we may bee acceptable in his sight Now further we must know him in his persons namely that howsoeuer he is but one in nature and essence yet he is distinguished into three persons the Father Sonne and holy Ghost For the better vnderstanding whereof we are to know that a person in the deity is a subsistance in the diuine essence comprehending the whole diuine nature and essence in it but distinguished by an incommunicable property from other persons vnto which it hath relation Matth. 3. 16 17. 28. 19. Ioh 14. 16. 1. Ioh. 5. 7. Or it is the Godhead restrained or distinguished by his personall propertie And therefore euery person containing in it the whole diuine essence it followeth that whatsoeuer agreeth absolutely to or is spoken of the whole diuine nature in respect of its outward actions and workes towards the creatures doth alike agree to euery distinct person and whatsoeuer agreeth to or is spoken of euery of the persons that likewise agreeth to the whole diuine nature And from hence also it followeth that these three diuine persons are in glory and all other attributes coequall and in respect of time coeternal but yet euery one is distinct frō other by their personall propertie So that the diuine nature being considered with the personall property of begetting is the Father and not the Sonne nor holy Spirit being considered with the personall property of being begotten is the Sonne and not the holy Ghost nor Father and with the personall property of proceeding is the holy Spirit and neither the Father nor the Sonne The Father then is the first person in Trinity who hauing his being of himselfe hath communicated his whole essence vnto the Sonne and so hath begotten him by eternall generation The Sonne is the second person in Trinity who is begotten of the Father The holy Spirit is the third person in the Trinity proceeding from the Father and the Sonne who is therefore called the Spirit because he proceedeth and as it were is breathed from them both and the holy Spirit because he doth immediately sanctifie the elect and make them holy and the Father and Sonne doe it mediately by him §. Sect. 8 Of the knowledge of Gods works and first of his decree And thus haue we briefly spoken of the knowledge of God in respect of his nature and persons now with like or more breuity we are to intreate of the knowledge of God in and by his workes and actions The which are either internall as the actions of the diuine persons one towards another or externall which are his operations and workes towards the creatures And these are principally two First the decree of God And secondly the execution of his decree The decree of God is an act of the diuine will whereby he hath from all eternity purposed that all should be done which is hath beene or shall bee done ordaining all things to a good end and the meanes also with all circumstances whereby they attaine vnto it And this is either common to all or speciall to the reasonable creatures as Angels and men Gods decree which respecteth men and Angels is called predestination which is Gods eternall purpose whereby hee hath ordained the reasonable creatures to certaine ends and to the meanes which conduce vnto them Of which there are two parts election and reprobation Election is Gods eternall decree whereby of his free grace he hath purposed in Christ to bring some to euerlasting life and to the vse of the meanes whereby they may attaine vnto it to the praise of the glory of his grace Reprobation is Gods eternall decree whereby he hath purposed in his election to passe by some men and to leaue them in their sinnes that they may iustly be condemned to the praise of the glory of his iustice §. Sect. 9 Of the execution of Gods decree in mans creation fall and misery The execution of Gods decree is an action or worke of God whereby in time he bringeth to passe all that he hath eternally decreed according to the counsell of his will The which is either temporary or eternall Gods temporary decree is generall
to doe all Phil. 4. 13. things but we must adde that which followeth through the power of Christ which strengtheneth me We must resolue with him that nothing shall separate Rom. 8. 38 39. 7. 14 15 18. vs from the loue of God in Iesus Christ in the meane time acknowledging our impotencie vnto any good and that in vs that is in our flesh dwelleth no good thing And so shall our resolution of cleauing vnto God bee much more firme seeing God resisteth the proud but giueth grace to the humble and filleth the hungry with good things but sendeth the rich empty 1. Pet. 5. 5. Luk. 1. 53. away Lastly our resolution must be firme and constant neuer leauing to cling vnto the Lord with a liuely faith till by loue we haue full fruition of him in his Kingdome It must not be vnsettled fickle and by fits one while resoluing to serue God and another while drawne from our resolution by worldly tentations but we must claspe fast hold of him as Iacob Gen. 32. 26. did in his wrastling and fully resolue neuer to leaue him till wee haue our desire that is till wee haue full fruition of him in heauen without feare of losing him Most of which points I haue handled before and therefore doe heere thus briefly touch them §. Sect. 4 The necessity of our adhering vnto God proued by diuers reasons And this holy resolution of cleauing vnto God and pleasing him in all things is most necessary vnto a godly life first because it is the foundation and ground of all other duties which whilst it remaineth firme there is good hope though the rest of the building bee shrewdly shaken with the blasts and stormes of trialls and tentations and much fayling and frailty be shewed in many outward actions seeing so long as the foundation remaineth the decayed parts of the house may bee repaired with more ease but if our resolution be vnsettled and weake the whole frame that resteth vpon it will fall with it owne waight and the duties themselues of a godly life will seeme irkesome and tedious It is the very soule which giueth life and motion to all our actions and in what case it is in such are they if strong then are they strong if weake then they weake also If it be faint then they languish If full of vertue and vigour then are they also vigorous and couragious Secondly because it is a mayne and principall part of true repentance which chiefly consisteth in the full purpose of the heart the inclination and resolution of the will and the constant indeuour in our whole liues to forsake all euill and imbrace all good and in all things both inwardly and outwardly to please God by performing vnto him that acceptable seruice which in his Word he requireth of vs. Thirdly because this purpose of heart and resolution of our wills to serue and please God doth make both our persons and actions acceptable vnto him for he chiefly requireth the seruice of our hearts as being the fountaine of all our actions and respecteth not so much our deeds as our will not the perfection of our actions as the sincerity of our affections according to that of the Apostle If there be a willing mind a man is accepted 2. Cor. 8. 12. according to that which he hath and not according to that which he hath not As we see in the example of the prodigall sonne who resoluing to goe to his Luk. 15. 19 20. Et tu si proposueâ—is in corde declinare à malo facere quod bonum est c. Bern. father and to acknowledge his sinne before he had done it and whilest he was yet a great way off his father saw him and had compassion on him To this purpose one saith If thou purposest in thine heart to leaue euill and doe good to hold that which thou hast receiued and to grow daily better although by reason of humane frailty thou doest something not to be iustified Yet if thou purposest not to persist in it but repentest and amendest what is amisse as farre as thou art able God without doubt will repute thee holy Lastly this resolution is necessary because we shall meete with many difficulties and discouragements in our course of a godly life as the tentations of the deuill the persecutions scornes and reproches of the world the corruptions of our nature and the vnpleasantnesse vnto flesh and blood of holy duties that if we be not armed with a strong resolution well grounded and settled with mature and serious consideration vpon vnanswerable reasons which induce vnto it wee shall not bee able to continue constantly in our course but giue ouer with shame that which we haue rashly and weakely begunne And therefore our Sauiour exhorteth vs to lay a good foundation before we begin this building and Luk. 14. 28 29 30. to prepare a good stocke whereby we may be inabled to finish our worke and to make sufficient preparations to withstand the force of our spirituall enemies before we presume to enter into the field and giue them battell The which is chiefly done when wee arme our selues with Christian courage and vndaunted resolution that we will set aside all excuses and come vnto God when he calleth and inuiteth vs that wee will breake thorow all difficulties and bee discouraged with no dangers that come prosperity or aduersity honour or disgrace riches or pouerty life or death wee will consecrate our selues to Gods seruice and doe all things which are pleasing in his sight §. Sect. 5 Of the meanes whereby wee may confirme our resolution of adhering vnto God Now the meanes of confirming this resolution of adhering vnto God with all our hearts and pleasing him in all things are diuers First wee must often meditate on Gods infinite goodnesse in himselfe whereby hee deserueth the whole heart and affection with all the seruice of his creatures and their whole indeuour to glorifie him who is worthy of all loue Secondly we must call often to our remembrance his inestimable loue and exceeding great bountie towards vs which plainely appeare in our election creation preseruation but especially in that great worke of our redemption wherein he hath giuen his Sonne to death that he might saue and restore vs to life and happinesse as also the speciall and singular fauours which hee hath extended vnto vs in the whole course of our liues And this if any thing will make vs resolute to serue and please him whom wee haue tryed and tasted to bee so infinitely good and gracious vnto vs. Thirdly wee must meditate seriously on his power and all-sufficiency whereby he is able and on the truth of his gracious promises whereby he hath assured vs that he is willing to assist vs in all difficulties and to defend vs against all dangers which shall affront and oppose vs in our Christian course and in the performance of the duties of a godly life for
to sing praises vnto our God for it is Psal 147. 1. pleasant and praise is comely Secondly consider that it is the will of God that we should be thankefull vnto him for all his benefits which if we performe he requireth nothing else at our hands nor any other requitall for all his mercy and goodnesse towards vs. And this reason the Apostle vseth 1. Thes 5. 18. Psal 50. 13 14. In euery thing giue thankes for this is the will of God in Christ Iesus concerning you Thirdly that it is most pleasing vnto God and that the sacrifice of the calues of the lips is much more acceptable then of Bulls and Goats Fourthly let vs continually meditate vpon Gods manifold and inestimable mercies bestowed vpon vs in time past his eternall loue our election creation the great worke of our redemption by the death of his onely begotten and dearely beloued Sonne our vocation and effectuall calling to the participation of this great benefit from which innumerable others are excluded our iustification sanctification continuall preseruation together with our assured hope of glorificatiō with al special blessings which from day to day he bestoweth vpon vs. With all which our hearts will be filled with thankfulnes and our mouthes with praises thankesgiuing if we throughly meditate on them especially if withall we consider our vnworthines of the least of Gods fauours and according to Iacobs example Gen. 32. 10. compare Gods inestimable mercies with our demerits Lastly let vs meditate and consider what a foule vice vngratitude is how vile and odious in the sight of God mē that the Lord wil neuer let it go vnpunished nor suffer any to inioy his benefits who through their vngratitude wil not acknowledge them nor render the praises which are due vnto him §. Sect. 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience The fourth and last vertue arising from the loue of God is obedience which is a fruit of our loue and thankfulnesse whereby in all things we submit our selues our wills and actions wholy vnto Gods good will and pleasure both in doing all that he requireth and in patient suffring whatsoeuer he imposeth So that this obedience is of two kinds First our actiue obedience to Gods Law whereby wee conforme our whole man vnto the reuealed will of God The which is an inseparable fruit of our loue towards God and an infallible note whereby wee may discerne that which is sound and sincere from that which is false and counterfaite for if we loue God we will keepe his Commandements And this is the loue of God if we keepe his Commandements and his Commandements are not grieuous The Ioh. 14. 15. properties of this obedience are these First that it be absolute vnto whatsoeuer 1. Ioh. 5. 3. God requireth and admit of no discourse of reason when we know his will but whether profit or disprofit honour or disgrace the fauour or displeasure of men doe follow vpon it we are to doe the things that he Act. 4. 19. 5. 29. inioyneth Secondly it must be total both in respect of the obiect and subiect In respect of the obiect we must obey God in all his Commandements at all times neither adding nor detracting nor declining therefrom Gal. 3. 10. Deut. 12. 32. Ios 1. 7. on the right hand or on the left Neither is it sufficient that wee obey God in some things and neglect others or in many and most things and not in some few for he that thus sinneth in one thing is guilty of all but we must propound vnto our selues the whole Law of God for the rule Iam. 2. 10. of our liues obseruing one table as well as another and worship him both in holinesse and righteousnesse and that not only for some small time but Luke 1. 74 75. all the dayes of our liues In respect of the subiect our obedience must bee Deut. 11. 1. with the whole man and like our loue from which it springeth it must be performed with all our hearts soules and strength But especially the Lord requireth the inward obedience of the heart wherein he chiefely Pro. 23. 26. Iohn 4. 23. Luke 1. 74. 2. Chro. 25. 2. delighteth we must worship him in spirit and truth in sincerity and vprightnesse of heart as before his face and in his sight and presence neither is it sufficient that we doe that which is right vnlesse we doe it vprightly It must be voluntary with cheerefulnesse and delight as the Saints and Angels doe the will of God in heauen For loue maketh euery burthen light and the Commandements of God not to be grieuous Yet this internall obedience is not sufficient vnlesse the externall be ioyned with it 1. John 5. 3. For God will bee worshipped with the whole man with our bodies as well as with our soules with our outward actions as well as with our inward affections §. Sect. 6 Of the meanes of obedience whereby we may be enabled to performe it Now the meanes which may moue and enable vs to yeeld this obedience are these first we must consider that the Lord hath created vs to this 1. Cor. 6. 20. Luke 1. 74. Rom. 6. 18. end that we should serue him and to the same purpose when we were by sin vtterly lost hath redeemed vs with the inestimable price of his Sonnes most precious blood that wee should worship him in holinesse and righteousnesse before him all the dayes of our liues that being freed from sinne we should become the seruants of righteousnesse and from the slauerie of Satan that we should spend our dayes in Gods seruice Secondly let vs meditate on the riches of reward and that liberall wages which the Lord hath freely promised to giue vnto those who faithfully serue him in which respect we may iustly say of our actiue obedience as the Apostle of our passiue that all our seruice in this present world is not worthy the glory Rom. 8. 18. 2. Cor. 4. 17. which shall be reueyled for it is slight short and imperfect but shall cause vnto vs a farre more excellent and eternall waight of Glory Thirdly let vs consider that though our best seruice be mingled with many imperfections and stayned with our corruptions yet God in Christ will accept of it and not only pardon our wants but reward our wills and workes For he will Mal. 3. 17. spare vs as a man spareth his sonne that serueth him accepting of our will for the deede and of our sincere affections as of perfect actions Fourthly let vs consider that hereby we shall be assured of all Gods promises for Godlinesse is profitable for all things hauing the promises of this life and of that 1. Tim. 4. 8. which is to come Neither doth God require our obedience for his owne sake for he is most absolute in perfection and our righteousnesse doth not
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
gouernours to stampe first Gods seale vpon their children that thereby also they may bee marked for the children of God before Satan hath preuented them by sealing them for his slaues and stamping vpon them the markes of perdition Let them instruct them in the principles of true Religion when as by their docible age they are most fit to learne and most strong and able to retaine what they haue learned in faithfull memories lest neglecting this duty Satan and the world teach them in their schoole of impiety all prophanenesse and wickednesse or if they incline at all to some Religion doe by their instruments seduce them from the truth sow in their minds the seeds of errours schisme and heresies and draw them away from God by teaching them to offer vnto him for his pure seruice their owne or other mens inuentions and traditions will-worship superstition and idolatry §. Sect. 6 Examples of the faithfull who haue catechized their family Lastly the examples of the faithfull in all ages who haue been diligent in the performing of this duty may perswade vs vnto it Thus wee reade Gen. 4. 1 2. that Cain and Abel serued God by sacrifices which they could not haue done there being then no written Word for their direction vnlesse they had beene instructed in Gods true Religion by their parents So Abraham is commended for this duty from whom God would not hide his secret counsels because he knew that he would command his children and his houshold Gen. 18. 19. after him that they might keepe the way of the Lord. Thus Salomon was instructed 1. Chro. 28. 9. Pro. 30. by Dauid his father and by Bathsheba his mother from his tender youth to his riper age as himselfe professeth I was my fathers sonne tender Pro. 4. 3 4. and onely beloued in the sight of my mother He taught me also and said vnto me Let thine heart retaine my words keepe my commandements and liue c. And we reade that Iehoash the King was instructed from his tender youth 2. King 12. 2. in the knowledge of God by his good vncle Iehoiada the Priest So also in the New Testament this duty was practised for there were two sorts of Catechumenoi or such as were catechized first such as were adulti and of ripe age who were catechized in the principles of Christian Religion before they were baptized as Theophilus the Eunuch Cornelius and his houshold Apollos and many others whereof these principles were called Heb. 6. 2. the doctrine of Baptismes And the second sort borne in the Church who being in the Couenant were baptized in their infancie and after that catechized and then confirmed by the imposition of hands whereof the principles were called the doctrine of the imposition of hands in the same place because at their confirmation they first rendred an account of their faith And thus Paul remembring Timothies vnfained faith saith that it dwelt 2. Tim. 1. 5. first in his grandmother Lois and his mother Eunice of whom hee maketh honourable mention because they had instructed him from his youth in the doctrine of it And therefore if wee would bee numbred in the Calender of the faithfull or be made happy in their rewards let vs follow their example and as we haue opportunity and conuenient time let vs catechize and instruct in the principles of Christian Religion all those that being capeable of knowledge are committed to our charge §. Sect. 7 Reasons moouing children to submit themselues to be catechized And these are the reasons which may perswade gouernours to performe this duty of Catechizing vnto which we will adde some others which may mooue those who are vnder their gouernement to submit themselues willingly vnto this Ordinance of God to receiue instruction from them and attentiuely to heare them carefully to treasure vp in their hearts and memories what they haue learned and chearefully to render an account of it when they are called thereunto The which I thought necessary in respect of the backwardnesse which is to be obserued in most families and congregations amongst all sorts not onely nor chiefly among children in yeeres but especially such as being riper in age are notwithstanding children in knowledge The which is caused by their naturall auersenesse to these religious duties by the corruption of their iudgements perswading them that they are vnnecessary by the worldlinesse and prophanenesse of their hearts which hindreth them from attending vnto instruction and consequently maketh them vnwilling to bee called to account because they finde themselues vnable to answere and giue any satisfaction to their teachers by carnall pride and proud bashfulnesse which causeth them scornefully to cast off Christs yoke and contemptuously to refuse subiection vnto his Ordinance because they feare to be disgraced before others for their ignorance and small profiting in the knowledge of Christian Religion and finally by the subtill malice of the deuil which casteth before them all discouragements which hee can deuise or raise against this profitable exercise because he well knoweth that it is a most powerfull meanes to dispell the mists of ignorance through which hee misleadeth men to prophanenesse heresie hell and destruction and to inlighten mens minds with sauing knowledge to beate him from his throne and to cast downe the strong holds of sinne and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ by which they shall be brought to all glory and heauenly happinesse §. Sect. 8 Reasons moouing those which are of yeeres to submit themselues to be catechized if they be ignorant Now these reasons concerne not onely children in yeeres but also children in knowledge though they bee ancient in respect of age The first Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32. whereof may be taken from the end of their creation and redemption for they are created vnto good workes which God hath ordained that they should walke in them they are redeemed out of the hands of their spirituall enemies that they should serue God in holinesse and righteousnesse before him all the dayes of their liues they are not their owne but bought with a price that they might glorifie their Redeemer in their soules and bodies But none can truely serue the Lord vnlesse they know him his will and Word from which they must not decline to the right hand nor to the left and neither adde any thing to it nor detract ought from it for else through naturall ignorance they will as our Sauiour chargeth the Samaritans worship they know not what Ioh. 4. 22. and in stead of his true seruice offer vnto him their owne will-worship and inuentions Neither can wee come to this knowledge but by the meanes which God hath ordained one of the chiefe whereof is this religious exercise Secondly we haue vowed in our baptisme that we will fight vnder Christs Banner against our spirituall enemies which wee cannot doe without receiuing a
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
zeale into our hearts whereby we are disposed vnto them let vs make no delayes but exhort one another daily whilest it is called to day Heb. 3. 13. lest any bee hardned through the deceitfulnesse of sinne Finally if God hath put power into our hands and some pitty and charity into our hearts whereby we are inabled and mooued to doe the workes of mercy we are to lay hold vpon these opportunities and not hazzard the losing of them by our slothfull delayes according to the counsell of wise Salomon Withhold Pro. 3. 27 28. not good from them to whom it is due when it is in the power of thine hand to doe it Say not vnto thy neighbour Goe and come againe and to morrow I will giue when thou hast it by thee For if we neglect our opportunity when God offereth it he may iustly deny it vs when wee would haue it or if it still continue he may withdraw his grace more and more which we haue neglectfully abused and so giue vs vp to our owne hardnesse of heart to goe forward and increase in our former neglect Finally seeing our hearts are deceitfull fickle and flitting and we haue them not so at command that we can keepe them close vnto good duties or preserue in them at our pleasure the fire of deuotion it would be our wisedome to take them in their good mood and to lay hold of the opportunity for the performing of holy duties as Prayer Meditation renewing of our Repentance and such like when we finde and feele them best affected towards them and when wee discerne that they are well warmed with the fire of Gods Spirit we are to stirre it vp and as it were to blow it more and more giuing vnto it vent in our holy actions that it may not be choked and smothered For if we doe not take them at this aduantage they will slip away and the heate of our zeale and deuotion growing coole in vs we shall become vnfit for any religious duties and as vnable to worke our hearts to any frame of godlinesse as to fashion the yron to a new figure and forme when the fire is extinguished and the heate gone out of it §. Sect. 4 That we must obserue an order in doing these duties auoid confusion The last rule respecting the circumstances of a godly life is which I haue already in part touched that for the auoyding of confusion and vnsettlednesse in our course of Christianity we doe not confound and intermingle duties one with another but that we vpon good aduice and mature deliberation propound vnto our selues some good order in the doing of them allotting vnto euery houre and part of the day some speciall duties to be ordinarily performed in them As such and so much time for Prayer Meditation Reading and other religious exercises such and so much for the duties of our callings recreations and ciuill imployments for sleeping waking rising going to bed eating and drinking conferring and the like The which howsoeuer we may not superstitiously tye our selues vnto for conscience sake because God hath left the fitting of all times and occasions to our Christian liberty and to spirituall wisedome as shall be most agreeable and profitable for vs in our seuerall places and callings yet for order sake and to auoyd confusion vnconstancy and vtter neglect of good duties after that vpon sound aduice wee haue set downe a good order and method for our proceeding in Christian duties and what time is ordinarily to be spent in them we are not easily and vpon euery slight cause to alter our course but to keepe our selues as neere as we can vnto it vnlesse either necessity charity or some vnlooked for opportunity of better and more profitable imployment offering it selfe vnto vs doe mooue vs in Christian wisedome and discretion at some times to varie from our common course of proceeding And this wee shall finde profitable not onely to auoyd disorder and confusion but also to settle our hearts in a constant practice of all good duties which otherwise naturally affecting variety nouelties and often changes in religious exercises by reason of that saciety and carnall lothing which they bring to our corrupt nature would euery hand while bee flitting and starting sometimes performing them in a confused manner and sometimes neglecting them altogether CAP. III. Of the rules of a godly life respecting the matter forme and substance of it §. Sect. 1 That we can no otherwise aspire to perfection in Christian duties then by proceeding by degrees THe rules of a godly life which respect the matter forme and substance of it come now to be intreated of The first wherof is this that we aspire vnto perfection by degrees and not dreame or imagine that we can the first day and in the beginning of our conuersion attaine vnto it For howsoeuer the Lord is not tyed to times and meanes but can as soone and as well perfect the worke of our Regeneration as he did the worke of our Creation wherein he did but say the word and it was done and howsoeuer sometimes to shew the absolutenesse and greatnesse of his wisedome power and goodnesse he maketh quicke dispatch of his great worke of grace and causeth some to attaine vnto a great measure of perfection by the extraordinary assistance of his holy Spirit especially such as are conuerted in their latter times and hauing long loytered are cast behind hand and haue much way to trauel and worke to finish in the very euening of their liues and some others also whom hee sanctifieth from their Esa 49. 1 5. birth and tender youth to be his greatest lights shining in his Church yet this is not vsuall in Gods ordinary course of proceeding nor much more to bee expected of vs then that wee should haue the stature and strength of men as soone as we are borne vnto which wee ordinarily attaine by degrees because we were at once made perfect and compleat in the extraordinary worke of our Creation Besides we haue all true sauing graces according to the measure and proportion of faith vnto which we cannot at once ordinarily attaine in any great perfection both because it selfe also must hold some proportion with our knowledge which is not Heb. 11. 6. suddenly attained as soone as we are conuerted vnlesse we had it before and also because faith as we haue shewed increaseth by degrees and wee cannot attaine vnto any great measure and fulnesse of perswasion but by much exercise in holy duties and great experience of Gods loue and goodnesse towards vs. We must not then in the childhood of our Christianity thinke that we can attaine vnto the perfection of old men in Christ and so accordingly in our words and profession after a glorious manner take vpon vs but we must be content with the Apostle whilest 1. Cor. 13. 10 11. we are children to doe and speake as children and when wee become men to put away childish
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
necessity of their body naturall life as some small refreshings in their Inne that they may afterwards with more strength cheerefulnesse proceed in their iourney But the prime and principall ioyes which rauish their soules with inward delight are secret vnknowne to all sauing those who haue tasted of them So that they may say to worldlings of their ioyes when they obiect vnto them their sadnesse want of mirth as our Sauiour of his meat We haue ioyes which you know not of seeing our ioy is to doe the will of our heauenly Father For it is that hidden Manna which our Sauiour giueth them to eat like Ioh. 4. 34. Apoc. 2. 17. that new name written in the white stone which no man knoweth sauing he that receiueth it It is a beauty which cannot be beheld with carnall eyes and a sweetnesse which is not rellished by a common prophane taste seeing it is of an holy spirituall nature so that when Christians are so afflicted in their outward estate that they seeme vnto naturall men to haue no cause at all of reioycing they may notwithstanding say with the Apostle We haue wherof we may glory through Iesus Christ in those things Rom. 15. 17. which pertaine to God §. Sect. 4 Of the diuers obiects of our spirituall ioy Now the obiects of this Spirituall ioy are diuers the chief and principall is God himselfe his Christ and holy Spirit for he being the summum bonum the supreme ioy and chiefe blessednes the fruition of him and his grace and the bright beames of his face and fauor shining vpon vs must needs be the matter cause of supreme and vnspeakable ioy And this is that ioy and reioycing in the Lord which is in the Scriptures not only permitted to the faithfull restrained vnto them alone as their peculiar and proper right but enioyned required as being a duty which we owe vnto God the performance wherof maketh them happy blessed Let not saith the Lord the wise man glory in his wisdome Ier. 9. 24. nor the mighty man in his might nor the rich man in his riches But let him that glorieth glory in this that he vnderstandeth and knoweth me c. So the Psalmist exhorteth to this ioy Reioyce in the Lord O yee righteous for praise is Psal 33. 1. comely for the vpright Of which he propoundeth himselfe for an example My soule shal be ioyfull in the Lord it shall reioyce in his saluation And the Psal 35. 9. Apostle likewise Let him that glorieth glory in the Lord. And againe 2. Cor. 10. 17. Phil. 4. 4. Reioyce in the Lord alway and againe I say reioyce In which himselfe tooke such abundant comfort and contentment that he resteth in it alone and renounceth all other ioyes God forbid that I should glory in any thing sauing Gal 6. 14. in the Crosse of Iesus Christ by whom the world is crucified vnto me and I vnto the world And if we thus reioyce in the Lord we shall not only be blessed and happie in our worke but also in our wages and reward which is promised vnto all those who make him their chiefest ioy according to that of the Psalmist Delight thy selfe in the Lord and he shall giue thee Psal 37. 4. the desires of thine heart So the Lord promiseth to the faithfull that they should delight themselues in him and hee would cause them to ride Esa 58. 14. vpon the high places of the earth and feede them with the heritage of Iacob c. And as the Faithfull doe thus reioyce in God himselfe so also in his Word and workes For when they finde sweetenesse and comfort in the spirituall Manna and food of their soules then they feede vpon it with ioy and delight So Dauid I haue reioyced in the way of thy Testimonies as much as in all riches Thy Testimonies are my delight Psal 119. 14 24 103 111 162. and my councellors Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of mine heart How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth I reioyce at thy Word as one that findeth great spoyle So also they reioyce in Gods workes of creation and gouernement admiring Gods infinite wisedome power and goodnesse that shineth in them Especially in that great worke of our Redemption by Iesus Christ and in the application thereof vnto themselues by the inward and effectuall working of Gods Word and holy Spirit Thus also doe they reioyce in the life of fayth and in the fruits thereof their sanctification and new obedience and in the testimony of a good conscience according to that of the Apostle Our reioycing is this the testimony of our conscience that in simplicity and 2. Cor. 1. 12. godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world Yea the faithfull with holy and heauenly mindes doe reioyce in earthly and temporary blessings in their houses and lands wiues and children meates and drinkes pastimes and recreations For to this end God hath giuen them neither is there as the Wise man speaketh in them any other good but for Eccles 3. 12 13. a man to reioyce in their fruition and to doe good in his life and that euery man should eate and drinke and inioy the fruit of his labour it is the gift of God And againe Behold that which I haue seene It is good and comely for one to eate and to drinke and to inioy the good of all his Eccles 5. 18 19. labour that hee taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God §. Sect. 5 That the Christians chiefest ioy is Spirituall and wherein it exceedeth all other ioyes So that no lawfull ioy either spirituall or temporall inward or outward is wanting vnto the righteous who desire to please God But yet their chiefe and principall ioy in which they exceede all others is spirituall in the assurance of Gods loue and their owne saluation and that both in respect of the excellency perpetuity and propriety of it For first it excelleth all other ioyes being of a spirituall and diuine nature and as it were a short prelude to that heauenly and harmonious ioy of which wee shall haue the full and euerlasting fruition in the life to come For so the Apostle teacheth vs that the Kingdome of God that Rom. 14. 17. is the first beginnings of it in this world consisteth not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost and they who haue here tasted these first beginnings of this heauenly ioy shall haue the perfect fruition
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin 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
left to doubting Finally that our Sauiour Christ continually maketh intercession for vs pleading the all-sufficiency of his merits and satisfaction for our iustification and saluation So that though we sinne yet this is our comfort that we haue an Aduocate 1. Ioh. 2. 1 2. with the Father to pleade our cause euen Iesus Christ the righteous and he is the propitiation for our sinnes §. Sect. 6 That pride is a singular impediment to a godly life Besides these there are diuers other carnall corruptions which are notable impediments vnto a godly life The first wherof is naturall pride whereby we haue an high conceit of our selues and of euery shadow and shew of grace in vs and imagine that we haue so much already that wee need not to labour after more nor to vse any meanes for inriching of our selues with those graces whereof we stand in need An example whereof we haue in the Pharises who thought they saw when as they were blind Ioh. 9. 31. and therefore neglected the light of truth when as the Sunne of righteousnesse did shine vnto them In the Laodiceans who thought that they were rich and had need of nothing when as they were poore and miserable Apoc. 3. 17. blind and naked In the young Iusticiary who thought hee had done all Math. 19. 20. that God required of him and attained vnto perfection when as yet hee had done nothing but still remained the slaue of sinne loaded with corruptions and imperfections And in the Corinthians who proudly conceited that they were rich and raigned as Kings not needing any helpe from the blessed Apostle when as still their lusts raigned in them The which aboue all other corrupt affections hindreth vs from proceeding in the wayes of godlinesse First because God denyeth to giue his graces to such as being proudly conceited of themselues doe not acknowledge that they stand in need of them and consequently would neuer be thankfull for them For he exalteth the humble and pulleth downe the proud he filleth the hungry with good things and sendeth the full empty away Secondly Luk. 1. 52 53. because they thinking that they haue enough already neuer labour after more but neglect all good meanes which God hath ordained for the begetting and increasing of all his graces in vs and hauing scarce set one foot forward in the course of Christianity yet conceiting that they haue almost attained vnto the Goale of perfection that they haue far outstripped all others they stand still as though there were no need of further proceeding Now if we would remooue this impediment wee must mortifie our carnall pride and labour after true humility that hauing a sight of our sinne and misery we may not content our selues but labour to come out of this wretched estate Wee must striue to see and feele our wants and weaknesses that so we may vse all good meanes wherby they may be supplied and we strengthened and the imperfections of our best actions that so we may labour after more perfection Wee must acknowledge our selues wounded and sicke with sinne that Christ may heale and cure vs weake in grace that he may strengthen vs naked that Apoc. 3. 18. he may clothe vs poore that he may inrich vs blind that hee may giue vs sight and lost in our selues that he may saue vs. The second is vniust anger frowardnesse and peeuishnesse which for the time take away the vse of reason and much more the power of Religion making vs vnfit to pray reade or heare the Word of God or to performe any other Christian duty either vnto God our neighbour or our own person and for the time so stifleth and hindereth the operations of Gods Spirit and the holy motions of his Diuine graces dwelling in vs that scarce any semblance or shew of them will appeare either to others or our selues as wee see in the example of holy Dauid who in his cooler thoughts and well tempred affections made some scruple of cutting Sauls garment but being inraged 1. Sam. 25. with fury resolueth on the death not onely of Nabal who had offended him but of his whole family who were innocent and rather on his side then against him For the remoouing of which impediment it is necessary that we doe not giue way vnto this vnruly passion according to the Apostles admonition but that we subdue and keepe it vnder not suffering the Sunne to goe downe on our wrath vsing all good meanes to mortifie Eph. 4. 26. these carnall passions and to attaine vnto the contrary grace of meekenesse and gentlenesse of which I haue written at large in my Treatise of Anger §. Sect. 7 That sloth and lazinesse is a great impediment to a godly life The third corrupt affection is sloth and lazinesse which maketh men loth to take paines in performing the duties of Gods seruice as watchfulnesse Prayer hearing the Word Meditation and the rest For many hauing proceeded thus farre as to approoue these things in their iudgements and haue some desires and faint resolutions to put them in practice yet when they finde that they cannot be done without some paines being of an idle and sluggish disposition they are presently discouraged and hauing found the treasure which is sufficient to make them rich chuse rather to remaine in their spirituall beggery then they will spend any sweat in digging for it Needs then must this be a great impediment to the duties of a godly life when as men are so luskish and lazie that they flie that labour which is required vnto them Needs must such sluggards liue in pouerty seeing it is onely the hand of the diligent that maketh rich And Pro. 22. 13. farre off are they from atchieuing any excellent worke who sit idly still pretending excuses of danger and difficulty and that there is a Lyon without ready to slay them if they goe out into the street which impediment if wee would remooue let vs consider that howsoeuer such men please themselues with idle desires yet they wil nothing profit them vnlesse they shake off their sluggishnesse and vse all diligence in their spirituall businesse So Salomon saith that the soule of the sluggard desireth and hath nothing Pro. 13. 4. but the soule of the diligent shall be made fat Yea such desires if wee rest in them doe hurt rather then helpe vs according to that of Salomon The desire of the slothful killeth him for his hands refuse to labour Secondly let Pro. 21. 25. vs consider that by this sloth we doe not only not get any spiritual riches but also that wee consume that we already seeme to haue For as our Sauiour speaketh in another case He that gathereth not scattereth abroad Mat. 12. 30. in which respect Salomon maketh that man which is slothfull in his worke 〈…〉 er to him that is a great waster Thirdly let vs consider that the Lord Pro. 18. 9. hath appoin 〈…〉 this world to be a
place of paines labour and reserueth his Sabbath of rest for the world to come after wee haue finished our worke Heere we must worke in his Vineyard and the night of death must come before wee shall bee called to receiue our wages Heere wee must keepe our markes and there inioy the riches which wee haue gotten by our spirituall trading Heere wee must fight the Lords battels being couered with sweat and blood and there wee shall obtaine the Crowne of victory Finally heere wee must trauaile like poore Pilgrims and then take our ease when we haue finished our iourney and are come safe to our heauenly home Fourthly let vs call to minde the labours of the Saints which haue gone in this way before vs and especially of our Sauiour Christ himselfe who trauailed for our sakes not onely vnto wearinesse and sweat but euen vnto blood and not foolishly imagine that wee may take our ease and yet come timely and safely to the end of our hopes seeing our Sauiour hath told vs that the Kingdome of heauen suffereth violence Mat. 11. 21. and the violent take it by force and that wee must striue to enter into the Luk. 13. 24. straight gate with all earnestnesse and constancie because many shall seeke to enter and shall not bee able Lastly let vs consider the punishments denounced against those who idly sit still and refuse to trauell in the wayes of godlinesse For it casteth them into a deepe sleepe whereby all the operations of Gods graces are hindred yea it emptieth the sluggard of them all like him who wanting meate is famished with hunger According to that of Salomon Sloathfulnesse casteth into a deepe sleepe and Pro. 19. 15. the idle soule shall suffer hunger And as it depriueth him of all grace in this life so also of glory and happinesse in the life to come for hee onely must haue the wages who hath laboured in Christs Vineyard And contrariwise plungeth him into euerlasting death and destruction For the sloathfull and vnprofitable seruant must bee cast into outer Mat. 25. 26 30. darkenesse where shall bee weeping and gnashing of teeth And therefore if nothing else will mooue vs yet at least let vs take some paines in Gods seruice which being small and momentany shall bee euerlastingly rewarded that wee may escape the endlesse paines of hell For if wee cannot for a little while indure the kindly heate of the Sunne how shall wee bee able to suffer the skorching and tormenting flames of hell fire If wee are impatient of a little sweate and labour in the duties of Christianity and of our callings let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs. §. Sect. 8 Of wearinesse in well doing and how it hindreth vs in all Christian duties And first that which proceedeth from an ill disposition of the body The last impediment which hindreth vs in the duties of a godly life is wearinesse in well-doing which proceedeth from a twofold cause The first outward which is the ill disposition of the body to the performance of Christian duties proceeding either from externall causes as hunger thirst heate cold excessiue labour in worldly imployments and such like or from inward infirmities and diseases which make the body faint and feeble weake and vnable to take any paines in the duties of a godly life For seeing the soule vseth the body as its organ and instrument for the performing of all outward actions and seeing there is such sympathie and familiarity betweene them that they mourne and reioyce together hereof it must needs follow that when the body is indisposed to the duties of Gods seruice the soule is thereby vnfitted for them when the body is feeble and faint the faculties of the soule cannot be strong and vigorous in their actions and operations When the body is weary and full of paine it must needs affect the mind and much distract it in all good duties And finally when the toole and instrument is blunt and dull vnfit and vntoward the most cunning Artificer must needs be hindred and much faile in his curious workemanship For the remoouing of which impediment wee must vse our best indeuour that wee may haue a sound minde in a sound body and to vse all good meanes of diet and Physicke for the preseruing or recouering of our health and to auoid intemperance insobriety and excessiue labour about worldly imployments Yea wee must auoyd immoderation and excesse euen in the exercises of mortification as fasting watching and the rest For as luxuriousnesse delicacie and sloth doe weaken the body for want of exercise and intemperance and insobriety doe make it feeble and vnfit for any imployment so likewise the contrary extremes and ouer-rough and rigorous handling of it doe exhaust and consume the spirits and make it so weake and faint that it is ready to sinke vnder euery burthen And therefore wee must carefully obserue the meane and auoyd both extremes especially that vnto which our corrupt nature inclineth and carryeth vs whether it bee to sensuality which pampereth the body with excesse or will-worship Col. 2. 23. and superstition in not sparing of it which is not much lesse dangerous then the other although it bee nothing so common and ordinary For as if we would make speedy iourneys our Horse must neither be pampered nor starued seeing by the one he is made either resty or out of breath and by the other so enfeebled that hee will not be able to beare vs so is it with our bodies which carry our soules and therfore they must be vsed with like prudence and prouidence §. Sect. 9 Of wearinesse in well-doing arising from the auersenesse of our wils vnto good duties The second cause is internall which is the ill disposition of the minde and will being auerse vnto all good duties and vertuous actions and prone vnto all euill delighting in worldly vanities and pleasures of sinne and dis-affecting and lothing spirituall exercises as being wearisome and tedious difficult and troublesome to our corrupted nature The which is a notable impediment to our well proceeding in the wayes of godlinesse for either this vnwillingnesse causeth such wearinesse that it will make vs either not to enter into the Christian course or soone desist and returne againe into our former wayes of wickednes sensual delights or else it will make vs vnsettled and vnconstant in all good duties doing them onely by fits and flashes when the good mood of deuotion commeth vpon vs and neglecting them when other things which better please vs come in the way or finally it quencheth our zeale and feruour of loue vnto the duties of Gods seruice so that wee performe them weakely and wearily coldly and formally with much dulnesse and spirituall deadnesse The which impediments if wee would auoyd wee must labour and striue against this wearinesse and faintnesse in well-doing and indeuour all wee may to take