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
may I say of sports and recreations Giue them not to them who neede them not hauing no vse of refreshing before they haue laboured nor of repairing their strength before it is spent but vnto those who are wearied with paines-taking that they may more freshly returne to their labours Secondly in respect of time there is required that recreations be onely vsed in such seasons as by God are allowed and allotted vnto them And that is not on the dayes of our rest but on the dayes of our labour not on Gods Sabbaths which he hath appropriated to his seruice but vpon the weeke dayes which he hath allowed for our owne vse For if the Lord hath inhibited the workes of our callings which in themselues are in their seasons lawfull and necessary and cannot be neglected without sinne yea if he will not allow vs on his Day to speake our owne words or to Esa 58. 11 12 13. thinke our owne thoughts because hee would haue vs wholly deuoted and consecrated to the duties of his seruice then much more doth he inhibite sports and recreations which tend not at all to the sanctification of his Sabbaths and are of an inferiour nature and lesse excellency and necessity and which also in respect of their carnall delight most pleasing to the flesh are more likely to steale away our hearts and to distract vs in the performance of holy duties And therefore on this Day the recreation of our bodies ought to be their resting from all labour which is not necessary to the duties of the Sabbath and the recreation of our mindes must be in changing their obiect not imploying them in worldly cogitations but about spirituall exercises hearing the Word praying and praysing of God holy conferences and lifting them vp in heauenly meditations And the like also may be said of the Sabbaths of humiliation when wee humble our selues solemnly in the congregation or priuately by our selues in the sight and sense of our sinnes by fasting and prayer or when some iudgement and affliction is feared or inflicted either vpon our selues or the Church or some speciall members of it which wee desire to preuent or that being inflicted it should bee remooued For if it were not lawfull at those times for Gods people to delight themselues with the vse Exod. 33. 5. of their best clothes no not to refresh their bodies with their ordinary foode then much lesse is it lawfull at such times to feast and sport our selues with pleasures and recreations And this is the sinne which the Lord taxeth in the Iewes In that day saith the Prophet did the Lord of hoasts Esa 22. 12. call to weeping and to mourning and to baldnesse and to girding with sackecloth and behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine Saying Let vs eate and drinke for to morrow we shall dye And also in the Israelites who when the Church of God was afflicted and they therby called to humiliation did lye at ease pamper their bellies with full diet Amos 6. 5 6 7. chanted to the sound of the Viole and inuented vnto themselues instruments of musicke like Dauid dranke wine in bolles and anoynted themselues with the chiefe oyntments but were not grieued for the affliction of Ioseph §. Sect. 6 That we must consort our selues with good company The sixth caution is that for our recreation sake we doe not willingly consort our selues with euill company obseruing heerein the Apostles rule Eph. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse but rather reprooue them Wherein our care ought to be the greater because nothing more causeth neere familiarity and friendly acquaintance then agreement and communion in the same delights and nothing sooner breedeth likenesse of manners and conditions then when in our pleasures wee iumpe and conioyne together with one minde and affection So that as our recreations with them that truely feare God are strong bonds to tye vs vnto them in loue and forcible motiues to make vs also ioyne with them whom wee so loue in all good duties and vertuous actions so contrariwise communicating with prophane persons and carnall worldlings in our sports and pastimes causeth vs in time to proceede from liking of the pleasure to like the party that ioyneth with vs in it and from affecting of the man wee come at last to affect his manners Neither is there more danger in the time of plague for one that is sound to keepe in the same house with those that are sicke then for a true Christian to consort in pleasure with such as make no conscience of their wayes seeing as well from the one as from the other there issueth and spreadeth a secret poyson which with its contagion infecteth those that come into their company §. Sect. 7 That we must take heed that our recreations do not steale away our hearts from God Seuenthly wee must take care that in our recreations wee forget not God and that they doe not steale our hearts from him vnto worldly vanities 2. Tim. 3. 4. lest by degrees we dote so much vpon them that wee come vnder that censure of the Apostle of being louers of pleasures more then louers of God and grow like those Israelites against whom the Prophet denounced a fearefull woe who spent the day in quaffing and carousing and had the Harpe and the Viole the Tabret and the Pipe and wine at their feasts but regarded not the worke of the Lord neither considered the operation of his hands Esa 5. 12. Which if we would auoid we must often take occasion from our pleasures to thinke of the Author of them and bee ashamed that an Heathen Poet should be more forward in the fruition of his peace and pleasure to acknowledge Augustus as his God that sent them then wee to remember Virgil. Eclog. 1. Deus nobis haec otia fecit namque erit ille mihi semper Deus c. and acknowledge the bounty and goodnesse of our gracious Lord who hath multiplied his blessings vpon vs not onely seruing for necessity but also for pleasure and delight Secondly if wee would not forget God in our sports and recreations nor haue our hearts drawne away from him wee must sanctifie them to our vse by the Word and prayer Thinking before we vndertake any if it bee agreeable with Gods will reuealed in the Scriptures or at least of an indifferent nature and not forbidden And being perswaded that it is lawfull in it selfe we must before we enter vpon it make it lawfull vnto vs by hearty prayer for Gods blessing vpon it not vsing if we be in company audible words and visible gestures and actions which would sauour too much of hypocriticall ostentation but lifting vp our hearts and soules onely vnto God by short prayers and eiaculations And as wee are thus to begin them with prayer so we must end them with thankesgiuing praysing the holy Name of our
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
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
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
bountifully bestoweth vpon vs the inestimable riches of his spirituall graces and the day of mustring and training his souldiers in the spirituall warfare wherein he armeth them at all poynts with the spirituall armour and infuseth into them such strength and courage that they become inuincible and obtaine victory ouer their spirituall enemies Finally it is Gods market Day wherein he freely offereth all such wares Esa 55. 1. as are needfull for vs without money and to store vs with all prouision which shall be necessary for the preseruing of our spirituall life the whole weeke following And who would not long after such a market wherein is assured gaine without losse Who would not before-hand thinke of all his wants which he may haue supplied so easily and good cheape And rather then by forgetting them to liue in penury and misery who would not before he commeth to this market seriously consider of his wants take sure notice of them and rather then faile by forgetfulnesse put them into his Writing-Tables for the better strengthening of his memory that so when he commeth to this spirituall market he may make prouision of what he chiefly needeth and not be to seeke when hee is to make his bargaine CHAP. XXXIX That the whole Lords Day must be consecrated vnto him first by resting on it from all labour and from sinne §. Sect. 1 That we must spend the whole Day in religious exercises ANd these are the duties which are to bee performed in our preparation In the Day it selfe the maine duty is that wee consecrate it as an holy Rest vnto Gods worship and seruice and not in a part onely as it is the practice of many who thinke that they haue done all required of them if they haue spent some few houres in the publike seruice of God consuming all the rest of the Day about their owne affaires which respect their pleasure or profit but we must spend the whole Day in holy and religious exercises For the Lord requireth at our hands that we remember to keepe holy not some few houres only but the whole seuenth Day and as he alloweth vnto vs for our owne affaires not some houres onely of euery day in the weeke but the whole sixe dayes so hee reserueth vnto himselfe for his seruice such a Day as he granteth vnto vs. In which regard we shall deale deceitfully and vngratefully with God if we vse a double measure in sharing out the time a shorter in allotting a Day to his seruice and a longer for our owne worldly imployments But as he alloweth vnto vs six dayes consisting of 24. houres so wee are not to curtall his Day and to shorten him of his due but to allow vnto his seruice a Day of like length and continuance seeing God hath made a plaine bargaine with vs that he will haue a whole Day for his seruice as well as wee six for our owne imployments And therefore as we would thinke that our hired labourer should deale deceitfully with vs if being hired for a weeke to doe our worke he should labour in our businesse some few houres euery day and spend all the rest of his time in his owne affaires so will God thinke of vs if we deale with him after the same manner neither is it a lesse odious crime in his eyes to clip his precious time when we come to pay vnto him his due tribute which he hath giuen vnto vs in full waight and measure then it is vnto our Prince if wee offer vnto him for payment clipt coyne when we haue receiued it good and currant out of his Mint And if such a subiect deserueth to be hanged and quartered though hee payeth his tribute because hee hath payed it in clipped coyne how shall they escape vnpunished who deale no lesse deceitfully with God himselfe Besides as God requireth so we professe that wee sanctifie a day vnto him and therefore if hauing consecrated the whole wee doe with Ananias Act. 5. keepe backe a part for our owne vse and iustifie our action that wee haue done all we promised we shall both rob God of his right and by lying vnto the holy Ghost make our selues liable to the like punishment Againe such a Day as God obserued for his Rest we must according to his example keepe for ours but he rested from all his labours a whole seuenth Day after he had finished his workes and created nothing anew and therefore we must rest from our workes a whole day and not a part onely Moreouer as God rested the seuenth Day so he is said to haue sanctified it that is to haue dedicated and consecrated it as holy vnto his seruice Now as things consecrated to holy vses may not be recalled and Leuit. 27. 28. Act. 5. 4. reuersed in whole or in part without sacrilegious profanation because they are no longer in our power but Gods right so cannot wee without theft and sacriledge take from God voluntarily and wilfully any part of that time which is consecrated to his seruice Finally the duties of the Sabbath are so manifold and important as the hearing and reading of the Word prayer both publike and priuate meditation on that which we haue heard and vpon the workes of creation holy conference and such like that the whole day were too short though it were altogether spent in these religious exercises and if they bee rightly performed as they should be they will leaue vs little time for any other imployments Yea so farre ought we to be from imagining that any part of the Day may lawfully be spent about our owne businesse that wee must not thinke the night it selfe exempted from diuine seruice and religious duties for as the six dayes which God hath allowed vs for our owne workes are naturall consisting of a night as well as of a day and containe in them full 24. houres according to that in Genesis The euening and the morning were Gen. 1. the first day so the Lords Day containeth in it the like proportion of time and therefore ought to be wholy spent in the duties of Gods seruice as farrre foorth as will stand with charity and necessity of nature As we see in the example of Dauid who in the Psalme appointed for the Sabbath professeth that it is a good thing to shew foorth Gods louing kindnesse Psal 92. 1 2. in the morning and his faithfulnesse in the night and in Paul who continued Act. 20. 7 12. the exercises of Religion as the preaching and hearing of the Word and administration of the Sacrament when he was at Troas euen vntill the breake of day which though it were extraordinarie in respect of those times of persecution yet it teacheth vs that the night following the Lords Day is a part of it and as it may in like cases be allotted to the publike duties of Gods seruice so ordinarily wee should performe in some part of it pious duties of like nature and in the
which is to strengthen the flesh against the Spirit and to put weapons into it hands Rom. 8. 13. 1. Pet. 2. 11. whereby it will mortally stab and wound vs But what then shall our seruants haue no time of recreation who haue wrought hard all the weeke I answer To them that are wearied with labour the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies and if they be spiritually-minded the exercises of the Sabbath before spoken of are the best recreations for the cheering of the heart and minde For who can reasonably thinke when a man is tyred with the weekes labour that violent exercises which are required to many recreations and bodily labour to the most should recreate a man more then an holy and religious rest hearing the Word singing of Psalmes holy conferences and such like if carnall loue did not take away all appetite from these and supply spirits and strength for the atchieuing of the other yea but we must take our seruants as they are and haue some respect to humane frailty and infirmity and though we may perswade them to delight in spirituall exercises yet in the meane time till they be alike spiritually-minded with vs we must giue them liberty to vse those recreations wherein they take pleasure Well let it be so yet is it necessary that the Lords Day must be the time allotted to these sports will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice and conuert it to our owne vse and pleasure and whereas being chiefe Lord of persons and times he might haue reserued sixe dayes for himselfe and allowed but one vnto vs now that he hath dealt thus graciously and bountifully with vs as to appropriate but one for his owne worship and leaue sixe for our businesse shall we thinke that one too much and vngratefully incroach vpon it and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty who gaue vs freely all the rest shall we grudge and repine to pay this due tribute and greedily seaze all into our hands by a false tenure Finally shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies and our momentany estates and shall wee thinke one too much to be imployed for the good of our owne and our seruants soules and for the furthering and assuring of our owne and their euerlasting saluation Rather therefore if recreations bee necessary for our seruants let vs allot some of our owne time in the sixe dayes for this vse then rob the Lord of any part of his Day vnto which we haue no right and not conclude with this childish yet deuilish sophistry That seeing of necessitie they must haue some time for their sports therefore it must be on the Lords Day rather then any of our owne As if we would say They must needs haue some mony to spend on their pleasures and therefore to get it they must rob by the high-way or picke other mens purses but not haue a penny of our allowance Now if those recreations which at other times are lawfull or of indifferent nature be on the Lords Day forbidden as vnlawfull then what shall we say of such as are at no time lawfull but simply euill and wicked In which notwithstanding many that professe Christianity spend a great part of the Lords Day as if they would consecrate a feast to Bacchus or Venus yea the Deuill himselfe whose workes they are rather then vnto God who being pure and holy condemneth and abhorreth these fruits of the flesh and workes of darkenesse as odious and abominable §. Sect. 4 That we must rest from sinne of all kinds on the Lords Day Thirdly our care must principally bee on the Lords Day to abstaine from all sinne which aboue all others is to be esteemed the most seruile worke seeing the committing thereof is the base seruice of the deuill and our owne carnall lusts In which regard as wee must at all times auoyd it so especially on the Lords Day which is an holy rest consecrated to his worship and seruice seeing we cannot offer vnto him a greater indignity then to serue the deuill in the workes of darkenesse when we should serue him in the exercises of piety and Religion And as wee are carefully and conscionably to auoyd all kinds of sinne so those principally wherewith the Lords Day is most ordinarily profaned which being the sinnes of the times and Countrey will by the contagion of euill example most easily poyson and infect vs if we doe not warily auoyd them Among these we may number proud and laborious curiosity in decking and adorning of the body which doth so wholly take vp the time of some especially of the weaker sexe that they haue scarce any leasure for any spirituall exercises whereby they should priuately serue God and prepare themselues for his publike worship in the Congregation Secondly excessiue and vnnecessary feasting especially of our equals by which seruants ordinarily are more toyled then on any other day in the weeke and so wholly taken vp with these businesses that they can seldome come to the House of God to doe him seruice So that as Dauid sometime seemed to enuie the happinesse Psal 84. 3. of the Sparrowes and Swallowes which had that liberty of comming into the Tabernacle which he wanted so haue these poore Cookes and seruants cause not only to enuy them but euen their Masters Hawkes and Dogs which accompany them to the House of God when as they whose soules are no lesse precious then their Gouernours and purchased at as high a rate euen the inestimable price of Christs Blood are constrained to stay at home with hungry and starued soules for want of spirituall food that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes for as surfetting and drunkennesse are neuer seasonable but are alwayes vnlawfull and to be shunned as workes of the flesh so aboue all other times vpon the Lords Day as being not onely in themselues sinfull and workes of darkenesse but also notable impediments which disable vs vnto all holy duties whilst oppressing the heart surcharging the stomake and filling the head with drowzie fumes they make vs more fit to sleepe then either to pray or heare or meditate or to performe any other duty of Gods seruice And vnto these we may adde dispatching of slight businesses which are thought scarce worth the while vpon the weeke dayes as vnnecessary iourneys and idle visitations casting vp our accounts and setting our reckonings straight carrying home of worke done the weeke before giuing directions and instructions to our seruants for the dispatching of their businesse the weeke following and such like §. Sect. 5 That we must not thinke our
in sleepe our dreames may rellish of their sweetnesse and when we awake our thoughts and Meditations may bee wholly taken vp and exercised about such holy things as tend chiefly to the glory of God and the euerlasting saluation of our soules §. Sect. 5 That we must performe all our seruice to God in integrity and sincerity of heart And these are the duties which ought to bee done on the Lords Day which if we would performe after a right manner so as they may bee acceptable vnto God then our care must be that howsoeuer we haue many wants and imperfections in our best and most religious seruice yet that we doe performe it with integrity and sincerity of heart labouring and striuing to the vttermost of our power to doe all that which God hath commanded and as neere as we can in that manner and according to all other circumstances as he requireth being heartily grieued in our soules when we faile that we can doe them no better For example though we find in vs naturall auersenesse to the strict keeping of Gods Day holy and much dulnesse and spirituall deadnesse in the duties of Gods seruice yet if our hearts be vpright with God we will labour to make his Day our delight and to consecrate it wholly as an holy Rest vnto his worship with all alacrity and cheerefulnesse as he requireth and we will striue to finde such Esa 58. 13. spirituall sweetnesse in holy and religious duties as may make vs to delight much more in them then in our ordinary food when wee come vnto it with hungry appetites And finding our corruptions so hanging vpon vs that we faile much in satisfying our holy desires we will heartily bewaile our auersenesse and vntowardnesse our drowzinesse and wearinesse in holy duties and seeing our frailties and infirmities will resolue to labour after more perfection Againe howsoeuer through forgetfulnesse negligence or other distractions we may omit some of those duties before prescribed for the spending of the Lords Day yet if our hearts bee vpright before God we will not blesse and please our selues in this negligence but indeuour in some sort to performe them all as we are able without omitting any of them As both the priuate and publike meanes of Gods worship Prayer Meditation hearing reading singing Psalmes holy conferences and the rest so farre foorth as God granteth vnto vs time and opportunity And if we haue through forgetfulnesse or negligence omitted any we will be vnfainedly sorry for it and purpose amendment for the time to come Furthermore if we sanctifie this Day with integrity of heart then will we consecrate the whole Day to this holy Rest as God hath appointed and not abridge him of any part of his due or voluntarily spend any houre of the Day in prophane and worldly exercises And howsoeuer wee may through our frailty and corruption be often ouertaken thinking our owne thoughts speaking our owne words and doing sometime our owne workes on the Lords Day yet if our hearts be vpright before God we will not please our selues in this prophanation but our hearts smiting vs for it we will repent make humble confession of it among our other sinnes and earnestly desire to be freed not onely from guilt and punishment of it by Gods gracious pardon but also from the corruption it selfe for the time to come by his grace holy Spirit Finally hauing laboured to performe these duties of the Lords Day in the greatest perfection wee are able and hauing in some poore measure satisfied our selues in them yet if our hearts be vpright with God we will not be proud of any thing which wee haue done nor exalt our selues aboue others which we thinke come short of vs but we will humbly praise God for that which we haue receiued and ascribe all that is good in vs to his free grace and holy Spirit yea wee will easily discerne and acknowledge our best actions stained with so many corruptions and mingled with so many imperfections that when vve haue done all we can we are but vnprofitable seruants who are sufficiently rewarded if we be not punished THE FOVRTH BOOKE CONTAINING IN IT THE PROPERTIES OF A GODLY LIFE and of all the duties which are required vnto it CAP. I. That all duties vniuersally of a godly life must be performed in sincerity and integrity of heart §. Sect. 1 Of that vniuersall and totall obedience which is required HAuing shewed what the godly life is and the duties which are required vnto it generally in the whole course of our conuersation and more specially those which belong vnto euery day it now followeth according to that order which we haue propounded that we intreate of the properties of this Christian life and the duties belonging to it which may serue as markes and signes whereby wee may know them and also distinguish them from all other which are false and counterfeit All which may be referred to two heads the first sort respecting the duties themselues the other our manner of doing them and that both in respect of the action and also the time of their continuance The first property respecting the duties themselues or the matter and forme of them is Vniuersality for God being the vniuersall Creator preseruer and Soueraigne Lord of all things will haue vs wholly taken vp in performing of all duties of his seruice and requireth of vs vniuersall and totall obedience both in respect of the subiect and obiect of it In respect of the subiect or person that performeth it the Lord requireth the obedience not of some few or many parts alone but of the whole man internally in the soule and all the faculties of it especially the heart and will and externally in all the powers and parts of the body and chiefly our tongues and speeches and our workes and actions Internally God inioyneth vs to serue him in the duties of a godly life with all our hearts and soules which is that wherein he chiefly delighteth and without which all outward actions be they neuer so formall and glorious are vaine and worthlesse yea lothsome and odious in his sight And heereunto there are two things required which are so like and neere in nature that they are commonly taken the one for the other but yet as I take it they may be distinguished though neuer seuered §. Sect. 2 Of integrity and sincerity The first is integrity whereby we serue the Lord in all Christian duties with our whole hearts according to Gods Commandement Thou Deut. 10 12. and 6. 5. and 26. 16. Math. 22. 37. Psal 119. 10. shalt feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule The which Dauid performed as he professeth With my whole heart haue I sought thee O let me not wander from thy Commandements Vnto which is opposed seruing God by the halues lamely and haltingly diuiding our
whole carriage and conuersation must bee religious ciuill and honest 306 4 How wee must carry our selues in the company of those which are worldly and wicked 307 CAP. XXVIIâ— Of Christian conferences which we must vse when we are in company for our mutuall good 309 Sect. 1. That our speeches must bee gracious and prudent 309 2 Of Christian admonition and what is required to the right performance of this duty 310 3 That wee may lawfully conferre of morall and ciuill things 314 4 That we must carefully auoyd all corrupt communication 314 CAP. XXâ—â— Of Christian prudence which we are to vse in all our conferences 315 Sect. 1. How wee must carry our selues when we conferre with those that excell vs in gifts 315 2 How we must behaue our selues when as we conferre with ciuill worldlings 317 3 How we must deale with them that are openly prophane 318 4 Of the manifold and dangerous abuses of conferences in these dayes and the causes of them 319 5 That Christian and religious conferences are exceeding profitable 320 CAP. XXX Of those duties which concerne our workes and actions one with another both out of contracts and in our buying and selling 321 Sect. 1. That wee must labour both to doe and receiue all the good we can in our dealings with others 321 2 That wee must take all occasions of gaining others to Christ 322 3 That in all our dealings and bargainings we must carry our selues vprightly and honestly 323 4 That wee must sell onely things saleable 324 5 That wee must set and sell our wares at an equall price 325 6 That in buying and selling all fraud and deceit must be auoyded 326 7 How to auoyd the faults commonly committed betweene buyers and sellers 327 CAP. XXXI That Gouernours of Families ought to traine vp those who are vnder their charge in the duties of godlinesse 328 Sect. 1. That it is not enough for Gouernours to bee themselues religious but they must also traine vp those who are vnder their gouernment in the knowledge and practice of Religion 328 2 Diuers reasons to mooue Gouernours vnto this duty 329 3 That it is the duty of Householders to catechize their family and of the causes why it is neglected 332 4 Reasons which may mooue all Gouernours to the duty of catechizing First because it is Gods Commandement 333 5 Other reasons inforcing the former duty 334 6 Examples of the faithfull who haue catechized their Family 335 7 Reasons moouing children to submit themselues to be catechized 335 8 Reasons mouing those which are of yeeres to submit themselues to bee catechized if they bee ignorant 336 9 Of the great profit of this exercise of catechizing 338 CAP. XXXII Of Family duties which respect wise and religious gouernment 340 Sect. 1. What things are required to wise gouernment 340 2 Of Iustice and loue required vnto gouernment 341 CAP. XXXIII How we ought to behaue our selues in the estate of prosperity that we may thriue in all spirituall graces 343 Sect. 1. What prosperity is and how apt wee are to abuse it through our corruption 343 2 That wee must bee diligent lest our prosperity become vnto vs an occasion of sinne and how it is to bee done 344 3 That wee must not forget God nor be vnthankfull and take heede that his blessings doe not draw our hearts from him 344 4 That we must beware of pride security and hardnesse of heart licentiousnesse and contempt of spirituall and heauenly things 346 5 That wee must not bee slothfull in Gods seruice and take heed that worldly things become not snares and thornes vnto vs. 348 6 That wee must carefully arme our selues against such tentations as are incident to this estate 349 7 That we must not too highly esteeme nor too earnestly affect and seeke after earthly things 349 CAP. XXXIIIâ— How wee may rightly vse the estate of prosperity so as it may be an helpe vnto godlinesse 350 Sect. 1. That wee must vse Gods temporall blessings as helpes vnto sauing graces and spirituall duties 350 2 That we must vse them for the common good of the Church and Common-wealth 352 3 Three other cautions to be obserued for the right vse of prosperity 353 4 Of the right vse of apparell 354 CAP. XXXV How we ought to behaue our selues in the estate of affliction so as we may profit thereby in all sauing graces 356 Sect. 1. What afflictions are and the diuers kinds of them 356 2 Of our preparation before the approch of afflictions 356 3 Of patience in afflictions and what is required vnto it 358 4 Of the meanes and motiues vnto patience First because God is the Authour of all our afflictions 359 5 That our afflictions tend to the setting forth of Gods glory 360 6 That afflictions are meanes of our owne good 361 7 That the world is a place destinated to afflictions 362 8 That the faithfull in all ages haue beene partakers of the like or greater afflictions with vs. 362 9 Comforts arising from the good issue of all our afflictions 363 CAP. XXXVâ— Of those Christian duties which are to be performed in the euening and night 364 Sect. 1. That the euening must not bee spent in sloth and idlenesse 364 2 Of euening exercises as meditation reading and Christian conferences 364 3 Duties to be done at our going to bed 365 4 Of examination how wee haue spent the day past 366 5 Meditations at our lying downe 368 6 Duties to bee done in the night As first prayer and thankesgiuing 369 7 Speciall meditations fit for the night 371 8 That the profit of these duties will farre exceed the paines 372 CAP. XXXVII That wee must moderate our sleepe and not spend too much time in sloth and sluggishnesse 373 Sect. 1. That this moderation is commanded in the Scriptures and the contrary sloth condemned 373 2 The manifold euils which excessiue sleepe bringeth 375 3 That sloth is displeasing to God and how it may be auoyded 376 CAP. XXXVIIâ— Of duties to bee performed on the Lords Day for the sanctifying of it 377 Sect. 1. Of our preparation before the Sabbath 377 2 Of generall preparation in the whole weeke 378 3 Of speciall preparation the Euening before the Sabbath 378 4 That in our preparation we must purge our selues from all sinfull corruptions 379 5 That wee must vse all helpes which may further vs in the sanctifying of the Lords Day 380 CAP. XXXIX That the whole Lords Day must be consecrated vnto him First by resting on it from all labour and from sinne 381 Sect. 1. That the whole Day must bee spent in religious exercises 381 2 That wee must rest from our owne workes on the Lords Day 383 3 That wee must abstaine from carnall recreations 384 4 That wee must rest from sinne of all kinds 386 5 That wee must not thinke our owne thoughts on the Lords Day 387 6 That we must not do the Lords works after our owne manner 387
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
innumerable multitudes be knit together if charity be wanting and in stead thereof heart-burnings and contentions be admitted And as without charity there can bee no communion betweene man and man so neither betweene man and God which principally consisteth in fruition and fruition in loue seeing we cannot loue God vnlesse we also loue one another as the Apostle telleth vs. We cannot without it haue any assurance that 1. Ioh. 4. 20. we belong to God or that we are his children by adoption and grace yea rather we may conclude that we are the children of the deuill seeing the Apostle Iohn maketh the hauing or not hauing of charity a prime marke 1. Ioh. 3. 10. of difference whereby they may bee discerned the one from the other Againe all our other graces and gifts though they make neuer so glorious a shew yet if charity be wanting are all of no value If we could speake 1. Cor. 13. 1 2 3. with the tongues of men and Angels and haue not charity we should become as sounding brasse or a tinkling Cymball If we had the gift of Prophecie and vnderstood all mysteries and all knowledge yea if we had all faith namely of working miracles and could remooue mountaines and had not charity we were nothing And though we could bestow all our goods to feed the poore and could giue our bodies to be burned and had not charity it would profit vs nothing Furthermore where there is not charity there faith also is wanting or in stead of it a dead faith which hath no operation for faith worketh by Gal. 5. 6. loue and if we haue a liuing faith the Apostle Iames telleth vs that we Iam. 2. 18. may shew it by our workes among which the workes of mercy and charity haue a chiefe place Whereas if these be wanting our faith is as he compareth it like a body without breath and no better then a stinking carcase Verse the last in Gods estimate Finally charity is most necessary if euer we meane to attaine to eternall saluation or to escape hellish destruction seeing the sentence of life or death shall at the day of Iudgement be pronounced Mat. 25. 34 41. according to the workes of charity either performed or neglected by vs as being the chiefe outward euidences whereby our inward grace of faith apprehending Christ vnto saluation may to the iustifying of Gods righteous Iudgements be vnto all demonstrated and declared CAP. XI Containing in it the duties which are required in the fifth Commandement §. Sect. 1 Of the general duties required in the fifth Commandement WEE haue more largely intreated of charity righteousnesse and sobriety as those generall vertues and duties which comprize in them the whole summe of the second Table because wee would more briefly touch the particular duties which vnder them are contained referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly especially to those exact Tables vpon the Commandements lately published by the right reuerend and my most honoured and deare brother from whose full and liuing fountaine I haue in a great part deriued these streames Not that I take any pleasure in doing that againe which was much better done before but because this Treatise of a godly life should haue beene maimed if I had not in some manner handled the maine parts and principall duties required vnto it and I could adde no more vnto that exact abstract in so short a discourse then light vnto the Sunne by setting vp a dimme shining candle nor alter the method and manner of it vnlesse I could haue beene content for varieties sake to haue made it worse and to goe out of the right way because I would not trauaile in the beaten path The duties and vertues then required and the vices and sinnes forbidden in the second Table are either peculiar to superiours and inferiours in the fifth Commandement or common to all in the fiue other The duties and vertues required in the fifth Commandement are either common to all superiours and inferiours or peculiar to the diuers sorts of them The generall duties belonging to all superiours are first to approoue themselues worthy of honour both in respect of their own vertues and good parts also in their carriage towards their inferiours and as they desire the honour of parents so to performe the duties which belong vnto them Secondly to behaue themselues moderately Deut 17. 20. Iob 29 8. 1 Pet. 3. 7. modestly and grauely towards their inferiours and not with proud insolency and vaine lightnesse Thirdly to goe before them according to knowledge and to shine vnto them in a good example and the light of a godly life The duties common to all inferiours are both inwardly to esteeme reuerently of them according to their place acknowledging Gods Image in them honoring those gifts of excellency which he hath Iob 29. 8. Gen. 18. 2 8. 1. King 2. 19. Iob 29. 9 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4 5. Mat. 8. 9. bestowed vpon them and also outwardly to shew reuerence and respect of them both in all signes of honour as rising vp to them putting off the hat bowing the knee going to meete them giuing them precedence both in place and speech and vsing vnto them words of reuerence and due respect and also by our approouing of the inward reuerence of our hearts and the outward reuerence shewed in these signes and complements in truth and substance by all our actions when we haue any occasion of performing this reall reuerence §. Sect. 2 Of the duties of superiours in excellency and of inferiours towards them The speciall duties respect the diuers sorts of superiours and inferiours For men are superiour vnto others either in excellency onely or in authority also and gouernment In excellency as first those who are indued with better gifts whether inward or outward Inward as the gifts of the minde to wit vertue wisedome learning arts and sciences whose duty is that acknowledging them as talents lent vnto them by God of which Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10. they must giue an account they be not puffed vp in pride because they excell others but rather bee the more humble in respect of that straight reckoning which shall be required of them and also that with all care and good conscience they imploy these gifts principally to the glory of God 1. Cor. 12. 7. that gaue them and in the next place to the good of their neighbours and furthering of their owne saluation The duties of inferiours are first to acknowledge their gifts to the glory of God and praysing his bountie and goodnesse towards them Secondly to reuerence and respect the party indued with them and to seeke to be profited by them as our need requireth and opportunity is offered Superiours in outward gifts and place are first the aged whose duties are to bee in
offered vnto vs. Neither must we thinke it sufficient vnto a godly life to reserue his Sabbaths for Gods seruice and spend the rest of the weeke in the seruice of the world and our owne lusts nor that we serue him in some things and these in others nor on some other dayes besides the Sabbath or some part onely of euery day reseruing the rest to liue as we list But wee must constantly and continually in euery thing and at euery time performe seruice vnto God in all our actions and throughout our whole course and conuersation not onely in abstaining from all sinne which he hath forbidden but also in performing of some Christian duty of holinesse righteousnesse and sobriety which he hath commanded or in vsing the meanes whereby wee may be inabled vnto them Neither is God alone serued when we performe some religious act as praying hearing the Word singing Psalmes or some eminent workes of charity and sobriety but also in the meanest duties of the basest calling yea euen in our eating and drinking lawfull sports and recreations when as wee doe them in faith which not onely assureth vs that these actions are commanded 1. Cor. 10. 31. of God and warranted by his Word but that we and our workes are accepted of him and so inableth vs to doe them with cheerefulnesse and delight as being not chiefly the seruice of men but of God And also when in doing these our ordinary businesses which belong to our callings wee doe repose our trust and affiance in God that hee will blesse vs in them and giue them such successe as shall be most for his glory and our good and inioy the fruit and benefit of them as blessings sent from God with praise and thankesgiuing And when as in them we haue an eye and due respect to God seeking in them chiefly his glory and doing them in loue and obedience to his Commandements and not for necessity only praise or profit feare of punishment or hope of reward which though we may respect secondarily and in some degree in the ordinary actions of our liues yet not first and principally if we would be accounted to doe God seruice in them And in the next place to our owne and our neighbours mutuall good especially the inriching of vs with spirituall graces and the euerlasting saluation of their and our owne soules §. Sect. 2 That no time is exempted from Gods seruice prooued first by testimonies of Scripture In which generall sense if we take the seruice of God and thus largely with these references vnderstand the Christian duties of a godly life then is there no day houre or minute wherein we are not to bee exercised in some of them And this appeareth both by testimonies of Scriptures and firme reasons The Scriptures require that our whole liues be spent in the seruice of God and that we daily performe vnto him the duties of holinesse righteousnesse and sobriety So the Apostle would haue vs to walke daily according as God hath directed vs and make his Word the rule of our conuersation from which we must neuer swarue neither on the right Gal. 6. 16. Psal 119. 9. Ios 1. 7. hand nor on the left and to keepe a continuall watch ouer our selues lest there be at any time in any of vs an euill heart of vnbeliefe in departing from the Deut. 5. 32. Heb. 3. 12 13. liuing God and to exhort one another daily whilst it is called to day lest any of vs should be hardened through the deceitfulnesse of sinne The Apostle Peter perswadeth vs to passe the whole time of our soiourning heere in the 1. Pet. 1. 17. Pro. 28. 14. feare of God and not some part of it onely which we can best spare and that we liue no longer the rest of our time in the flesh according to the lusts of 1. Pet. 4. 2. men but the will of God seeing the time past of our liues may be enough yea farre too much to haue walked and wrought after the will of the Gentiles The Tit. 2. 11 12. grace of God appearing hath taught vs to deny all vngodlinesse and worldly lusts and to liue soberly righteously and godly whilest wee continue in this present world And therefore hath the Lord redeemed vs that being deliuered out Luk. 1. 74 75. of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Of which we haue also examples in the Scriptures in the Saints and seruants of God who after their conuersion passed their whole time in his feare and spent their strength in doing vnto him continuall seruice So Enoch is said to haue walked Gen. 5. 22. with God that is in the whole course of his pilgrimage to haue kept him in his sight and to haue carried himselfe in all his actions as in his presence that he might be accepted of him And Dauid as he maketh it a marke of a blessed man to meditate and exercise himselfe in the Law of Psal 1. 1 2. God day and night so doth he in many places shew that it was his owne practice My mouth saith he shall shew foorth thy righteousnesse and thy Psal 71. 15. Psal 55. 17. Psa 119. 97 11◠145. 2. Act. 26. 7. 2. 46. saluation all the day for I know not the numbers thereof Euening and morning and at noone will I pray and cry aloud O how loue I thy Law it is my meditation all the day I haue inclined my heart to performe thy Statutes alway euen vnto the end Euery day will I blesse thee and will praise thy name for euer and euer So the Apostle saith of the whole Church of the Iewes that they did instantly serue God day night and particularly of himselfe that it was Act. 24. 16. his continuall exercise to haue alwayes a good conscience voide of offence towards God and towards men But the best president of all for our imitation is our Sauiour Christ who spent his whole time in doing the workes of him that sent him in the day time preaching and doing miracles and workes of mercie that he might bring saluation vnto the lost sheepe of the house of Israel and in the night sequestring himselfe for prayer meditation in the mount of Oliues Secondly God hath giuen his Law not that we should sometimes obserue his Commandements and sometimes breake them but that we might obserue them daily and continually in all things and at all times and that it might serue as a rule and squire according vnto Psal 119. 9. which we are to frame our whole liues and euery particular action For there he prescribeth duties to be performed at all times on his Sabbath and on the sixe dayes besides the generall duties which belong to all and those that respect vs in our particular callings the duties of piety whereby we offer vnto him immediate seruice and
his gracious promises whereby he hath assured vs that he will turne all things euen our troubles Rom. 8. 28. Psal 84. 11. and afflictions vnto our good that he will be a Sunne and a Shield and will giue grace and glory and withhold no good thing from them that walke vprightly that if we first seeke the Kingdome of God and his righteousnesse hee will Matth. 6. 33. Heb. 13. 5. giue vs all other things as aduantages to the bargaine Vnto which if we adde the consideration of Gods infallible Truth in making good all his gracious promises we may well be contented in all estates seeing hee will neuer faile nor forsake vs as the Apostle speaketh And lastly if we would haue this contentation in all estates wee must cast our eye as well vpon that which we haue as vpon that which we want and thinke vpon those innumerable blessings which we inioy the least whereof we haue not deserued as well as vpon those things wherein we are defectiue wee must not so much looke vpon those few that are preferred before vs as vpon those multitudes that come farre behinde vs who want many of those good things which wee possesse though it may bee they haue deserued them better then we And if by these and the like meanes we nourish this contentation then shall wee haue a salue in readinesse fit for all sores a medicine against all maladies and cordiall water which will reuiue and comfort vs against all those qualmes of earthly discouragements that hinder our proceedings in the waies of godlinesse and make the seruice of God displeasant and irkesome vnto vs. Wee shall goe on cheerefully and ioyfully in our Christian course without murmuring and repining when we finde a foule passage or stumbling blockes in our way and the better please God in all things when as in all things we are well pleased with him CAP. X. Of the last maine duty of the daily exercise which is Prayer §. Sect. 1 That we must pray daily and continually THe last daily duty to be performed of vs is effectuall and feruent prayer from which not any day nor any part of the 1. Thes 5. 17. Ephe. 6. 18. Luke 18. 1. 21. 36. 2. Tim. 4. 2. day is to be exempted for we must as the Apostle speaketh pray without ceasing alwaies watching thereunto with all perseuerance To which end tendeth the parable of the vnrighteous Iudge propounded by our Sauiour Christ In which regard that may be said of prayer which the Apostle requireth in preaching namely that it must be done in season and out of season if at least any time may bee said vnseasonable for this holy duty whereby we are not to vnderstand with those ancient Heretikes that we must spend our whole time in prayer and doe nothing else for the Apostle Paul himselfe spent much of his time in preaching writing disputing and in other duties of his calling and yet as hee exhorted others so hee often professeth that it was his owne practice to pray continually and without ceasing And our Sauiour Christ also who requireth this at our hands and propounded Rom. 1. 9. Col. 1. 3. Eph. 1. 16. himselfe as a patterne of his owne precept spent much of his time in other exercizes as preaching conferring doing miracles and such like But that wee alwaies bee ready and haue a disposition to prayer at all times that we thinke no time exempted when any fit and good occasion is offered whether it bee night or day or any part of either of them nor any place excluded if there bee cause and opportunity for we must pray euery where lifting vp holy hands 1. Tim. 2. 8. without wrath or doubting at home and abroade in our businesses and vacancie from labour And thus hee expoundeth himselfe interpreting these words without ceasing and alwayes of euery opportunity and Ephes 6. 18. seasonable time when God either ordinarily or extraordinarily giueth vnto vs any fit occasion §. Sect. 2 Of ordinary prayers at set times and how often to bee performed Concerning our ordinary prayers they are for the most part limited to set and ordinary times although we are not to be so strictly tied to our howres but that they may be changed from one to another vpon necessary occasions And they ought to be performed in a solemne manner with due preparation conioyning together the parts of prayer confession petition and thankesgiuing with due respect both of place and time Neither are these prayers to be continued throughout the whole day but in the seuerall parts thereof as shall best fit with our occasions and also with our zeale and deuotion Notwithstanding we are to pray euen after this manner not once onely but often according to the examples of the Saints in former times So Dauid professeth that he praied vnto God in Psal 55. 17. Dan. 6. 10. the morning at noone and in the euening and Daniel so stinteth himselfe to solemne prayer vpon his knees three times a day that he would not neglect it vpon any occasion And howsoeuer no man can stint these set times of praier vnto a certaine number but it must be left to be measured out according to seuerall occasions leisure opportunity and the proportion of euery ones gift of grace faith zeale and deuotion which they haue receiued which being so various diuers and different it is no more possible to appoint a certaine measure vnto them then a size of apparell to fit euery ones body or a proportion of meate which should satisfy euery ones appetite Or if we should what were it but like the Tyrant that would haue one bed to serue for men of all statures to racke out and torture the ouer-short deuotion of those that are children in Christ and to mayme and cut theirs shorter who are men growne and come to a perfect age Yet seeing all Scriptures are written for our learning me thinks these examples should not bee in vaine but well-befitting for the most of Gods children to follow and imitate especially in this light of the Gospell and when the gifts of the Spirit doe so abound And therefore I would perswade all good Christians that besides their prayers and 1. Tim. 4. 4 5. thankesgiuings before and after meales whereby Gods blessing is obtained and the creatures sanctified to their vse they would at least thrice a day make their solemn and set prayers vnto almighty God that is first betimes in the morning priuately by themselues before they go about their ordinary affaires and workes of their calling And then in the family some time in the forenoone when as the houshold may with most conueniency meet all together and either before or after Supper when as we are to goe vnto our rest or if wee be vnder gouernement and in such families wherein these duties are neglected then must we performe them priuately by our selues wherein we are to pray in especiall manner for all those who
steale no more but rather let him labour Eph. 4. 28. working with his hands the thing that is good Vnto which precepts of holy Scriptures prescribing labour in the duties of our callings we may adde the examples of all the Saints of God in all ages as fit patternes for our imitation who haue alwayes liued in lawfull callings and haue faithfully laboured in the duties of them as of Abel and Noah before the flood the one a Shepherd the other an Husbandman and after the flood of the Patriarkes Abraham Isaac and Iacob and all their posterity that descended of them of Moses Dauid the Kings and Prophets of the Disciples of our Sauiour Christ and especially of the Apostle Paul who as he professeth laboured more aboundantly then they all not onely 1. Cor. 15. 10. 1. Thes 2. 9. 2. Thes 3. 7 8 9. imploying himselfe in his painefull Ministery and Apostleship but labouring also with his hands that he might not be offensiue but be a good example for others to imitate Yea our Sauiour Christ himselfe who though hee were free borne and the onely begotten and dearely beloued Sonne of his Father submitted himselfe as a seruant to the common Law of mankinde tying himselfe by a voluntary necessity to labour in his calling and to doe the workes of him that sent him The which hee did with Iohn 9. 4. such cheerefulnesse and delight that he professeth it to bee his meate and Iohn 4. 34. drinke to doe the will of him that sent him and to finish his worke And therefore if the Sonne and heire could not be free from labour how should any of his seruants be exempted If the Lord of the Vineyard could not bee Matth. 20. 6. priuiledged from taking paines with what face can any of the hired labourers excuse their idlenesse §. Sect. 2 That it is Gods ordinance that wee should labour in our callings Againe let vs consider that the Lord himselfe is the Author of our callings and that it is his ordinance that we should labour in them It is he that created and redeemed and continually preserueth vs who hath called and set vs in our places and hath appointed vnto euery one their worke and taske and hath not onely promised his helpe and assistance in all our labours but also hath incouraged vs to take paines by assuring vs that he will richly reward them when wee haue finished our worke And therefore if after all this we will detract our labour and spend our time in sloth and idlenesse what is it but to leaue our standings and to withdraw our selues from vnder his gouernment to neglect Gods worke and to doe seruice vnto Satan and the sinfull lusts of our owne flesh what is it but to depriue our soules of that comfort which we might haue in his company and assistance and by pretending difficulty in the atchieuing our labours to argue and accuse him of insufficiency who hath vndertaken to assist vs and by his helpe to giue good successe vnto all our iust indeuours what is it but for the inioying of short and carnall ease to our flesh to forfeit all hope of obtaining those rich heauenly and euerlasting rewards which he hath promised vnto vs as the free and gracious wages of our momentany labours §. Sect. 3 That God blesseth the diligent with many benefits Finally let vs consider the manifold benefits wherewith God hath promised to blesse our labours if we be painefull and diligent in the duties of our callings And contrariwise how much he abhorreth and condemneth sloth and idlenesse punishing them that liue in it with innumerable euils which he hath iustly caused to attend vpon it Concerning the former it may be a strong inducement to make vs diligent in our callings if we consider the benefits which accrew vpon it For whereas euery one is ready to aske Who will shew vs any good and is easily drawne to any course by the Psal 4. 6. golden chaine of gaine and aduantage the Wiseman telleth vs first generally that in all labour there is profit whereas idle talking with the lips tendeth Pro. 14. 23. onely to penurie And in many other places he setteth foorth more particularly the manifold benefits that doe accompany it For it exalteth to honour and authority according to that The hand of the diligent shall beare Pro. 12. 24. rule but the slothfull shall be vnder tribute And againe Seest thou a man diligent Pro. 22. 29. in his businesse he shall stand before Kings he shall not stand before meane men It buildeth the house and maketh and erecteth mansion places for themselues and their posterity So saith Salomon Prepare thy worke without Pro. 24. 27. and make it fit for thy selfe in the field and afterwards build thy house Contrary to the practice of many in these times who preferre building and neglect husbandry and take care to set vp faire houses before they haue any land to lay vnto them building themselues quite out of dores and like fooles making houses for wise men to dwell in It is crowned by the Lord with riches and plenty For he that tilleth the land shall be satisfied with Pro. 12. 11. 28. 19. Pro. 10. 4. 20. 13. bread and the hand of the diligent maketh rich And whereas that which commeth lightly is as idlely spent that which is gotten by honest labour is preserued and multiplied according to the saying of the Wiseman Wealth gotten by vanity shall be diminished but he that gathereth by labour Pro. 13. 11. shall increase It preserueth the body in health which languisheth with idlenesse maketh the meate pleasant by quickning the appetite and the sleepe sweete whereas the idle turne vpon the bed as a dore vpon the Eccl. 5. 12. Pro. 26. 14. hindges and not being able to rest because they haue not laboured toyle themselues with too much ease and are tired with tumbling euen vpon their beds of downe being iustly punished by God with restlesse tossing and sweating in the night because they would take no paines to serue him in the day It affordeth comfortable and liberall meanes not only for the maintenance of our selues and those that belong vnto vs but also whereby we may be beneficiall vnto others that neede our helpe and exercise our charity in the workes of mercy and in relieuing the poore members of Iesus Christ which hee will richly reward and crowne with glory and Mat. 25. 34 35. 1. Tim. 6. 18 19. Pro. 21. 25 26. happinesse at the day of Iudgement For whereas the sluggard whose hands refuse to labour getteth nothing for himselfe to satisfie his desire though hee coueteth greedily all the day long the righteous that is diligent in the workes of his calling hath not onely sufficient for his owne vse but giueth liberally to others and spareth not And this end the Apostle propoundeth to our paines in our honest callings willing men to labour Eph. 4.
then with Diues to sit gorgeously apparelled at a full table §. Sect. 4 That the impotent are not bound to labour but may with good conscience take their case Now concerning those who are impotent and cannot worke being disabled by age sicknesse lamenesse or other infirmities they are not by the former reasons bound to labour in their callings because God himselfe hath exempted them from the common rule and law and hath left their consciences free from guilt of sinne in the omitting of those duties vnto the performing whereof he himselfe hath disabled them And therefore if they be rich they may liue at ease and inioy thankfully their portion as the gift and blessing of God Or if they be poore they may with good conscience liue vpon those charitable beneuolences which others shall bee pleased to bestow vpon them praising God for raising vp such good instruments to serue his prouidence for their reliefe and maintenance and praying vnto him daily for their benefactours Yea in this case men are bound in conscience to lay open their wants if others take no notice of them and to craue and receiue their helpe and assistance which if out of an high stomacke in a low estate or out of a proud modesty and bashfulnesse they neglect to doe and so perish for want of reliefe they are iniurious to their able and willing neighbours in refusing to be subiects of their charity and so hindring them of that heauenly haruest which they should reape of it and guilty also of their owne death in not vsing those lawfull meanes whereby their liues should be preserued And of these also the rich are bound to take care that according to order and Law in this case prouided nothing which is necessary be wanting vnto them for God hath lent them their wealth to this end that what they can spare from their owne necessary expences they should cheerefully bestow for the reliefe of others which if they neglect to doe they shall haue a fearefull reckoning to make at the day of Iudgement But of this I haue largely written in a Treatise of this Argument and therefore heere passe Treatise of Almes or the Plea of the poore it ouer CAP. XXI Of Recreations which are not onely lawfull but also profitable and necessary if wee bee exercised in them according to Gods Word §. Sect. 1 That we cannot continually be exercised in the workes of our callings THe chiefe end for which God hath created redeemed and doth preserue and sustaine vs is that we should serue him and the principall meanes whereby he is worshipped and serued are the generall and religious duties of Christianity and the speciall duties of our callings In which regard it were much to be desired that we could spend our whole times in the performance of them and esteeme it our meate and drinke to doe the will of our heauenly Father and our chiefe delight to exercise our selues continually Ioh. 4. 34. in these duties But because this is impossible in regard of humane frailtie and weakenesse therefore hath God graciously permitted yea inioyned vnto vs some time of intermission and cessation from these labours wherein we may refresh our selues and repaire our decayed strength exhausted and spent in these Christian exercises that so we may be the better inabled and fitted to returne vnto them againe with renewed vigour reassume our taske and performe our duties in them with more ability and dexterity And these are the times which are allotted to recreation taking of our repast by eating and drinking and composing our bodies to rest and sleepe For that we cannot alwayes labour in the duties of Christianity and of our callings nature it selfe teacheth vs and the experience of our weakenesse which maketh vs to sinke vnder this burthen if wee neuer lay it aside and the example of our Sauiour Christ himselfe who though in his diuine nature he were omnipotent and needed not to rest yet as he was man who had taken vpon him not onely our nature but our infirmities Heb. 4. 15. also after his painefull labours he needed being weary to rest and being hungry to refresh himselfe and repaire his strength And therefore after his iourney being weary and hungry hee rested himselfe at Iacobs well Ioh. 4. 6 8. whilest he sent his Disciples into the City to buy him meate And in another place being tired with the comming and going of the multitude whom he taught so as he had no leasure so much as to eate he commandeth his Disciples to accompany him and to go apart into a desart place Mark 6. 31. that there they might rest a while and take their repast Which whoso neglect and thinke that they can spend their whole time in labour they foolishly tempt God in refusing his ordinance and the meanes which he hath appointed to repaire their strength and preserue their health they proudly presume on their owne power as though they were better able to doe the duties which God hath inioyned then Christ himselfe and are no better then selfe-murtherers bringing themselues vnto an vntimely death because they refuse to vse the meanes which God hath ordained and sanctified for the sustaining of their liues §. Sect. 2 What lawfull recreation is and that it may be vsed with a good conscience Seeing then it is not onely allowed as lawfull but commended as necessary and profitable that ordinarily we should spend some part of the day in vacancy from labour and remission of the workes of our callings therein taking our recreation diet and repast rest and sleepe that wee may more cheerefully returne to our labours and more ably performe them when as our bodies and minds are refreshed by this intermission we will in the next place speake of them seuerally and shew how we may lawfully so vse them as that they may be helpes and not hindrances to the well-performing of all Christian duties And first we will speake of recreation which is an intermission of our labours and spending of conuenient time in some delightfull exercise for the refreshing of our mindes and bodies that their vigour and strength being repaired wee may more cheerefully returne to our callings and performe the duties of them with more ability Which that wee may vse without scruple of conscience which would make it though lawfull in it selfe vnlawfull vnto vs because whatsoeuer is not done of faith is sinne let vs know that honest recreation Rom. 14. 23. is a thing not onely lawfull but also profitable and necessary The lawfulnesse of it hence appeareth in that it is according to Gods will which he hath manifested both by his workes in that he hath made man so finite in his powers and abilities both of body and minde that he cannot hold out in continuall labour nor long subsist in well-being in health and strength vnlesse he be refreshed with seasonable recreation and also by his Word For the same Law which inioyneth painefull and
ouer-measure we are to take speciall care that wee vse them with due moderation For seeing recreation in the vse of things indifferent is not simply and absolutely good but only as it is rightly vsed according to the rule of reason and that is superfluous which exceedeth this rule and defectiue which commeth short of it therefore wee must carefully conforme our selues vnto it and not recreate our selues more or lesse then nature requireth or then is necessary for the preseruing of our health and strength and our better fitting for more serious imployments More specially this moderation in our recreations must extend both to our minds and hearts and to the time which is spent in them Wee must moderate our mindes that we doe not too highly value them but esteeming them in the number of things indifferent wee must cause them to Dandum est aliquod interuallū animo ita tamen vt non resoluatur sed vt remittatur Senec. Epist 15. giue place vnto duties which are simply good and of greater importance when they cannot conueniently stand together Our hearts also must bee bounded with moderation in respect of our affections and passions so as we burst not out into anger and rage when we are crossed in our sports a vsuall fault that accompanieth the pleasure of hawking and gaming and neither wax proud of our owne skill and actiuity nor be enuious against those which doe excell vs in them But especially wee must watch ouer our selues that they doe not steale away our hearts for this were with Salomon in seeking pleasure to lose our selues in a labyrinth of delights 1. King 11. 4. and for the inioying of trifles to forgoe that Iewell wherein God chiefly Pro. 23. 26. delighteth and desireth aboue all other things to haue in his keeping And though wee vse them for our delight yet we must take heede that wee make them like seruants to waite in the out-roomes to come at our call and to depart when we haue no further neede of their seruice and not like our best beloued admit them to keepe residence in the priuy Chamber of our hearts so fixing and fastning our loue and affection vpon them that we cannot indure to haue them out of our sight For then wee shall not onely be in danger of spending too much time about them but after wee haue done with them they will so vnsettle our hearts and weane our affections from all good duties that we shall not without much labour reduce them into good frame nor make them fit without distraction to performe any religious duty as hearing reading praying meditating or else the workes of our ordinary callings And therefore though we vse pleasures yet we must take heede that we doe not with Salomon giue our selues vnto Eccles 2. 2 3. them for of such laughter we may rightly say it is mad and of such mirth we may demand what good it doth vs §. Sect. 2 Moderation must be vsed in respect of time In respect also of our time which is spent in our recreations we must vse great moderation making them serue like sawces to our meate to Sint exercitationes faciles breues qui corpus sine mora laxent tempori parcant cuius praecipuè ratio habenda est Quicquid facies citò redi à corpore ad animum c. Sen. Epist 15. 1. Cor. 10. 7. sharpen our appetite vnto the duties of our callings and not to glut our selues with them and so to make vs the more vnfit for any necessary imployments We must remember that they are but recreations to refresh vs and not occupations to tyre vs and that they are allowed vs to cheere our spirits and repaire our strength that we may bee made more fit for the well-performing of the duties of Gods seruice and of our callings and not that wee should by toyling our selues in them spend and consume them and so be disabled for any necessary imployment We must consider that God hath not created and redeemed vs that we should wholly follow our pleasures and with the Israelites sit downe to eate and drinke and rise vp to play but that we should spend our time and strength in the duties of his seruice or in the meanes whereby we may be fitted for them Neither hath he appointed recreation to be the end of our liues but onely as a meanes to preserue them for more high and holy imployments tending to the glory of God and the saluation of our owne soules We must esteeme time the most precious treasure and that the consumption of it is the most dangerous disease and desperately vnrecouerable that it exceedeth all other losses and that the wasting of it is the greatest vnthriftinesse And therefore wee must not turne our recreations into pastimes as the English name importeth making onely this vse of them to cause idle houres seeme lesse tedious for this were but to set spurres to a running Horse which of it selfe posteth away speedily and when it is once past can neuer be recalled Let vs not foole and trifle out this our most precious treasure vpon euery base vanitie or if we haue done it in the dayes of our ignorance when we did not know the worth of it let vs according Eph. 5. 16. to the Apostles counsell redeeme it at any price and recouer our losse by redoubling our diligence in all good duties Let vs learne to set a right value on these wares and to this end let vs not goe to enquire of worldly Impostors who will set a base price of this Iewell to coozen vs of it not to inrich themselues with our spoile but to spoyle themselues also with our losse but rather let vs thinke how they prize it in hell and how willing they would be to giue millions of worlds if they had them in their possession for the purchase of one day to repent of their former courses especially the prodigall mis-spending of their time Finally let vs remember that our workes and labours which must be here dispatched are waighty and manifold seeing in this world euerlasting life and happinesse is either gotten or lost and that our time is so short that we are in danger to be benighted before wee haue ended our businesse and so as the Apostle speaketh to come short of the promised rest That this short Heb. 4. 1. Mark 13. 35. time is also vncertaine seeing we know not at what houre our Lord will come and call vs to our reckoning and therefore if we bee wise vnto our owne saluation we will not spend much of this short and vncertaine time in sloth and idlenesse sports and pastimes but rather in making and keeping straight our accounts and in preparing our selues with ioy and comfort to appeare before our Iudge Especially considering that hee hath assured vs before-hand that he is most righteous and without respect of persons will reward euery man according to their workes that hee 2.
beholdeth our most secret actions not as an idle spectatour but as a righteous Iudge who will call all our workes to account to reward them if they be good 1. Cor. 5. 10. or to punish them if they be euill and what extreme folly and madnesse is it to make no scruple of committing those sinnes in the presence of our Iudge which with all care wee hide from our fellowes who it may be are guilty of the same or like crimes Let vs also consider that we carry our owne consciences euer about vs which are such witnesses as will not bee bribed and corrupted but will one day giue in true euidence before Gods Tribunall either to acquit or condemne vs besides all those present accusations wherewith they are alwayes ready to vpbraide vs after our ill-doing and those horrours and terrours wherewith they affright vs after we haue wounded them with knowne wilfull and haynous sinnes if at least by impudencie in sinning and customable wickednesse they be not for the time seared and senselesse Let vs remember that there is nothing hid which shall not bee made manifest and that all our workes and actions which are done in the most secret corners shall as our Sauiour speaketh Mat. 10. 26 27. be proclaimed vpon the house tops yea shall one day come to be viewed and scanned before all the holy Saints and Angels and be either applauded and commended or else derided and condemned Finally that it is grosse hypocrisie to seeme more carefull and conscionable of our workes and wayes when we are in company and in the sight of men then when we are alone and in the presence of God the which abuse of his Maiesty hee will not indure but will vnlesse wee repent of it pull off the vayle and vizard of hypocrisie and lay open our nakednesse and filthinesse to the view of the world Or if he forbeare vs so long yet will hee not faile to vncase and vnmaske vs at the day of Iudgement and giue vs our portion Mat. 24. 51. with the rest of our fellow hypocrites where shall be weeping and gnashing of teeth §. Sect. 5 That it is pleasant profitable and necessary to spend our solitary houres in Christian duties And thus are we in our solitarinesse to watch ouer our minds and imaginations our hearts and affections our workes and actions that they may be preserued from all sinne and wholly taken vp and exercised in religious and honest duties which that we may obserue with more vigilancy and diligence let vs consider that it is a course pleasant profitable and necessary For what can be more pleasant then so to carry our selues in our solitarinesse as that we may conuerse with God feele within vs the beames of his fauour warming our hearts and the sweet communion and gracious influences of his holy Spirit directing comforting and incouraging vs in these good courses what greater ioy in this life then thus to inioy God in some first fruits and small beginnings which shall be the perfection of our happinesse when we come to full fruition We shall find it also most profitable both for our selues and others For if wee make this vse of our solitarinesse our minds will be the better fitted for diuine contemplation when as they are sequestred for the time from the world as our bodies are from company and so freed from all those distractions and interruptions which when we are in company doe hinder vs in this exercise And this benefit of solitude for holy Meditations the Psalmist noteth Stand in awe Psal 4. 4. saith he and sinne not commune with your owne heart vpon your bed and be still And our Sauiour Christ inioyneth it as a notable helpe to fit vs the better for prayer When thou prayest saith he enter into thy Chamber and when thou hast shut to the doore pray to thy Father which is in secret And as we are hereby made more fit to conuerse with God so also with men seeing if we keepe our mindes and hearts thus well seasoned in our solitarinesse all our words and actions will hold the same taste when we come into company and if when we are alone our hearts be the inditers of good matter Psal 45. 1. when wee come among others our tongues will bee as the pen of a ready writer to discouer and lay open for the good of others the things which we priuately haue conceiued If when we are alone wee thus furnish and inrich our selues with these prouisions of spirituall and heauenly treasures we shall be able out of our store to spend liberally when we come into company to inrich others also with our plenty Finally it is necessary that we keepe this watch ouer our thoughts hearts and actions when we are solitary because then we are more in danger to fall into sinne and to become slothfull and negligent in all good duties for then the bond of feare and worldly shame that restraineth the flesh from many disorders which otherwise it would willingly rush into being taken away it will eagerly desire more liberty to sinne and then also we want the incouragement of fame and commendation which is due vnto well-doing and is a notable spurre to pricke vs forward in vertuous actions the which mooued our Sauiour to incourage vs in our priuate prayers by telling vs that howsoeuer by performing this holy duty in secret we should want the applause and praises of men yet there is sufficient cause to make vs perseuere in it seeing our heauenly Father would aboundantly supply this defect who seeing vs in secret would reward vs openly Againe when we are solitary Mat. 6. 6. and alone we are destitute of the helpe of our religious friends who by their counsell exhortations and incouragements make vs more ready to vndertake and more able to performe Christian duties and by their admonitions and reprehensions doe raise vs vp by repentance when as wee are falne into any sinne In which regard the Wise man saith that two are better then one because if they fall the one will helpe vp his fellow and denounceth Eccl. 4. 9 10. a woe against him that is alone when he falleth because hee hath not another to helpe him vp And therefore in this respect also we neede to double our care in watching ouer our selues when we are alone because wee haue no other to watch ouer vs who might supply those defects in which we are wanting Adde hereunto that when we are alone we are more exposed to the danger of tentations seeing Satan our spirituall enemy is ready to take the aduantage of our solitude and to assault vs in single combate when we haue no seconds nor succours to assist vs in our foyles And this made him to tempt Eue when she was alone that she might not Gen. 3. 1. haue the counsell and helpe of her husband to make resistance And Ioseph when there was none with him but his vnchaste
shamefull ouerthrow vnlesse our Christian Armour be put on and fastened vnto vs with the girdle of verity and vnlesse wee be trained vp in this Christian warfare and taught rightly to vse the sword of the Spirit the Word of God Now if vowes must be paid without delay then Psal 76. 11. how much more this which importeth vs as much as our saluation A third reason may be taken from Gods loue and fatherly care and prouidence watching ouer vs and preseruing vs from all perils and dangers in the time of our infancie and childehood vnto which as we were naturally most prone so were wee vtterly vnable to auoid them by our owne prouidence or to vse any meanes to helpe our selues Which consideration should moue vs as soone as we are come to knowledge and discretion to testifie our thankefulnesse by learning his waies that wee may walke in them and thereby glorifie him who hath so graciously preserued vs. Fourthly let vs consider that the Law was giuen not onely to the ancient and them of ripe age but also to children and young men that they might cleanse their wayes by taking heede thereunto according to Gods Psal 119. 9. Word which made Iosuah to reade it vnto them all alike And both old Iosh 8. 35. and yong shall be called to giue an account of their workes and waies at the last day according to that in the Reuelation I saw the dead great and Apoc. 20. 12. small stand before God and the bookes were opened c. and the dead were iudged out of those things which were written in those bookes according to their workes And therefore the young as well as the old must prepare themselues for their reckoning and learne both what strength the Booke of the Law hath to indite and condemne him and how by the Gospell they may trauerse this inditement and be acquitted from that dreadfull sentence of condemnation by pleading full satisfaction by Iesus Christ And therefore when his soule wallowing it selfe in carnall delights saith vnto him Reioyce Eccles 11. 9. O yong man in thy youth and let thine heart cheere thee in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes then let him remember that for all these things God will bring him to iudgement Fifthly consider that this age aboue all others is most fit to receiue and retaine instruction and information in the wayes of the Lord as also reformation and amendment of our sinfull courses Which if it bee deferred to riper age they will be lesse able to learne the will and wayes of God to hold them in memory or to obey and walke in them For the faculties of the soule will bee more enfeebled and they distracted with earthly cares and loue of the world ambition couetousnesse voluptuousnesse they will then be more apt to content themselues with their ignorance wherin they haue bin so long nuzzled their passions will grow strong and violent and custome of sinning laying fast hold on them will pull them backe from the schoole of piety yea will make them openly to professe that they are now too old to learne by all which who seeth not how desperately they hazzard their saluation who put off instruction and neglect the meanes of it in the time of their youth And therefore let vs hearken to the Wise mans counsell and remember now our Creator in the daies of our Eccles 12. 1. youth while the euill daies come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them Sixthly let vs remember that God would haue first fruits offered vnto him as a type to teach vs that the prime of our age is an oblation wherein he chiefly delighteth that our Sauiour was much pleased when little children entertained him with their applause Crying Math. 21. 15. Psal 8. 2. Hosanna to the Sonne of Dauid that God out of the mouth of babes and sucklings hath ordained strength because of his enemies that he might stil the enemie the auenger Finally that in the time of the law they were inioyned to offer vnto God the yong and lusty not the old and lame to shew that the Lord would haue the prime of our age and strength consecrated to his seruice although in the Gospell all are inuited to the marriage Supper the poore Luke 14. 21. maimed halt and blinde because so we bring with vs the wedding garment it is better in our age to come halting to the feast and through the dimnesse of our sight groping for the right way then to frame worldly excuses and absent our selues altogether §. Sect. 9 Of the great profit of this exercise of catechizing Lastly let the profit manifold benefits which accompany this dutie be an effectuall meanes to perswade vs vnto it For they only are saued who Ioh. 3. 16 17 36 Mar. 16. 16. Rom. 10. 15 17. haue faith and they faith alone who haue knowledge both which come by hearing as the Apostle teacheth vs How shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher So then faith commeth by hearing and hearing by the Word of God And this the Apostate Iulian well knew and therefore to roote out the Church he thought it the most effectuall way to put downe Christian Schooles and Religious exercises that being depriued of all meanes of knowledge hee might leade them in their ignorance which way hee listed Secondly it is a notable meanes to free them from errours and heresies when they are grounded in the knowledge of the truth and the analogie of faith that will serue them as a touchstone and rule according to which doctrines must bee examined which whoso want may easily be led euen into fundamentall errours For as the Apostle saith there must bee heresies in the world vnto 1. Cor. 11. 19. which men naturally are more inclined then vnto the truth and therefore we must not hand ouer head hearken vnto euery spirit nor when we heare iudge of them according to our naturall reason but wee must as the Apostle Iohn exhorteth vs try them whether they be of God or no by 1. Ioh. 4. 1. bringing them to be examined by the touchstone of his Truth The which wee shall be vtterly vnable to doe if we be not acquainted with the Scriptures and haue no knowledge of the maine principles and the analogie of faith contayned in them Where by the way wee may note the cause why Popery so much increaseth amongst vs namely because for want of catechizing in many places the people remaine ignorant of the principles of Christian Religion and so vpon the alleadging of any carnall reason plausible to corrupted nature they become an easie prey to the Priests and Iesuites Thirdly It helpeth notably to the hearing of Sermons with profit
thee vpon my bed and meditate on thee in the night-watches Secondly we may make some part of the Word of God the subiect of our meditation as Dauid also did whose Psal 119. 148. eyes preuented the night-watches that hee might meditate in Gods Word The which he maketh a speciall note of a blessed man that hee taketh such delight in the Law of God that he meditateth therein day and night And thus Psal 1. 2. we may take occasion to thinke of the purity and perfection of the Law what exact righteousnesse it requireth and how farre wee come short of this perfection that so we may be humbled in the sight of our owne corruptions and imperfections or of the excellency of the Gospell and of the gracious promises therein contained applying them by a liuely faith vnto our selues that our hearts thereby may be replenished and euen rauished with the sweet comforts of Gods holy Spirit or of Gods manifold blessings bestowed vpon vs especially the day past and the singular priuiledges which we haue through Iesus Christ of which we shall haue occasion to speake more hereafter Or finally we may thinke of some texts of Scripture which haue some similitude with our present estate As that Rom. 13. 11 12 13. it is now high time to awake out of sleepe for now is our saluation neerer then when we beleeued The night is farre spent the day is at hand let vs therefore cast off the workes of darknesse and let vs put on the armour of light let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying c. And againe Awake thou that sleepest and Eph. 5. 14. stand vp from the dead and Christ shall giue thee light But ye brethren are not 1. Thes 5. 4 5. in darkenesse that the day of the Lord should ouertake you as a thiefe Yee are all children of light and the children of the day wee are not of the night nor of darknesse therefore let vs not sleepe as doe others but let vs watch and bee sober c. Finally we may from present occasions haue good matter ministred vnto vs for our meditations as from the terrour of darknesse wee may thinke how much more fearefull is the spirituall darknesse of sinne from which the Lord hath graciously deliuered vs leauing innumerable others to liue and dye in it and that horrible estate of the wicked who are cast into vtter darknesse vnto whom the light shall neuer appeare nor the Sun of righteousnesse euer shine to bring vnto them any ioy and comfort and so take occasion of praising the Lord for freeing vs from these feares and notwithstanding our vnworthinesse for causing the light of truth and saluation to shine vnto vs rather then to them So from our awaking out of sleepe we may take occasion to thinke of our awaking out of the sleepe of death at the day of Iudgement and from the crowing of the Cocke of the lowd and shrill sound of the last Trumpet whereby being raised from the dead we shall be summoned to appeare before Gods Tribunall to giue an account of all that we haue done in the flesh either good or euill that so night and day we may prepare our selues for Christs comming and be still in readinesse to giue vp our reckonings Finally as we are not much to regard our dreames in respect of any ghesse to bee made thereby of any future things so are we not vtterly to neglect them in regard of other vses For we may not onely by them ghesse at the temperature of our bodies and our naturall disposition in respect thereof and vnto what sins we are most inclined but also we may take occasion from them of good meditations as to thinke of our owne frailty and corruption when wee finde and feele that carnall concupiscence euen in our sleepe hath wrought in vs and caused either such dreames as are wanton and lasciuious or cholericke prouoking vs to reuenge and on the other side to meditate on Gods mercy and goodnesse if wee haue had any dreames that sauour of vertue and Religion who by his Spirit hath sanctified our minds and hearts which of themselues are not able naturally to thinke a good thought or to conceiue a good desire §. Sect. 8 That the profit of these duties will farre exceede the paines Now if any obiect that though these duties are good and commendable yet they are hard and difficult and that it bringeth great wearinesse Mal. 1. 13. thus to serue God both day and night in these spirituall and religious exercises vnto such I dare promise that their profit will farre exceed their paines and their spirituall ioy and comfort will abundantly recompence that carnall distaste which our corrupt flesh causeth in them For if our minds and hearts be thus continually night and day taken vp for Gods vse in these religious exercises it will bee a notable meanes to keepe out Satan and his suggestions from entring and taking possession as they easily will if they be swept cleane and empty of good meditations and desires For they who are idle and doe nothing are at the next step to doing ill and if we be not imployed in the seruice of God the diuell will take vs vp like masterlesse men and hire vs with the wages of sinfull pleasures to spend our time and strength in the workes of darkenesse Secondly if they bee thus replenished with good meditations at our lying downe it will bee a notable meanes to preserue vs from vaine idle and sinfull dreames and contrariwise dispose vs euen in our sleepe to good thoughts and cogitations Thirdly if we thus keepe them well-ordered at our going to bed and throughout the whole night wee shall with much more ease and pleasure keepe them in this state the day following and haue them apt and ready vnto the well-performance of all good duties For as those Ouens are easily heat in the morning in which we baked in the night and the fire soone kindled when wee rise which wee well raked vp and couered when wee went to bed so if wee bee thus exercised ouer night we shall finde the spirituall warmth thereof making vs able and actiue for all good duties in the morning and by adding some new fuell vnto this holy fire we shall with much facility and comfort cause it to burne and blaze out in all Christian and religious duties Finally if with the fiue wise virgins we thus keepe our lamps trimmed night day being alwaies in readines we shall not need to feare the suddaine approching of the Bridegroome but at the least noyse of his comming wee shall rise to meet him and so entring with him into the marriage Chamber of heauenly happinesse we shal there eternally solace our selues in the fruition of his loue and those rauishing ioyes which he hath prepared for vs. CAP. XXXVII That we must moderate our sleepe and
lesse seruiceable and profitable for any good vse for when our strength is repaired by moderate rest excessiue sleepe weakneth vs againe making our bodies heauie and lumpish and lesse able and actiue for any good imployment and as wee consumed the fore-part of the morning in drowzy sleeping so the latter part in lazy stretching and slothfull yawning making vs sluggish with too much sleeping as the drunkard becommeth more dry with too much drinking And when the spirits are refreshed and quickned with moderate sleepe by that which is excessiue they become dull againe and being drowned and stupified with slothfull vapours they are made vnfit instruments to the soule for any good actions and imployments Whereby we are notably hindred both in the duties of Gods seruice and in the duties of our callings not onely because it consumeth much of our time which should bee spent in them but also greatly disableth vs in that which remaineth when we set our selues to pray heare the Word reade meditate or any ciuill duties which belong vnto vs. Finally this excessiue sleeping is exceeding hurtfull both for our soules bodies and states for it hurteth the braine dulleth the wit and much impaireth the memory making all these faculties vnfit for their functions and operations It breedeth obstructions and superfluous humours and so filleth the body with innumerable diseases It impouerisheth the estate and bringeth them who immoderately vse it if they bee of meane condition to beggerie and penurie and much disableth those who are wealthy to the workes of mercy and Christian charity And on this mischiefe accompanying sloth and sluggishnesse the Wise Salomon much insisteth For hee telleth the sluggard that by his sleeping and slumbering and his folding of his hands together pouerty should come vpon him as one that trauaileth who still approcheth though hee commeth but slowly and his want like Pro. 6. 11. an armed man which cannot possibly be resisted by one that lyeth naked in his bed So else-where hee saith that the soule of the sluggard desireth Pro. 13. 4. and hath nothing but the soule of the diligent shall bee made fat that because he will not plow by reason of the cold therefore he shall beg in haruest Pro. 20. 4. and haue nothing and so in the chiefe time of others plenty hee through his sloth shall pine in penurie Finally that as hee shall haue an emptie famished belly so also a cold and tottred backe for drowzinesse shall cloath a man with ragges whereas they which haue a vigilant eye and Pro. 23. 21. diligent hand cloath both themselues and those that belong vnto them Pro. 31. 15 21. with purple and scarlet as hee sheweth in the example of the vertuous huswife Neither is this sluggish sleepinesse lesse pernicious to our spirituall estate seeing it bringeth the soule also to beggery and to penurious want of all sauing graces by taking vp the time wherein we should trade and traffike for them in spirituall exercises of which it causeth an vtter neglect or a short and slubbering performance because it scarce leaueth sufficient time for the necessary dispatch of such important businesse as doth belong to our place and calling For no sooner is the sluggard out of his bed but euen halfe vnready hee choppeth vpon his worldly imployments and vtterly neglecting prayer meditation and all spirituall exercises hee thinketh himselfe sufficiently excused because hee is scanted of time and called away by some that attend his rising or by the importunitie of his owne affaires though hee haue voluntarily by his sloth brought himselfe into these straights and might easily haue escaped them and had time inough both for religious exercises and his worldly businesse yea euen for the benefiting of his neighbours that neede his helpe if he would not haue consumed so much in superfluous sleepe §. Sect. 3 That the expence of our time in sloth is displeasing vnto God and how this is to be auoided But let vs know that this wastfull expence of our precious time in sloth and sluggishnesse is very displeasing to God who hath lent it vnto vs that wee should spend it in his seruice and that this account will not well passe at the day of Iudgement when God shall finde it written in the booke of our consciences so much time consumed in superfluous sleepe and so little imploied in the necessary duties of Gods seruice prayer reading hearing meditation in the religious duties which wee owe to our charge and family or in the workes of charity and mercy helpe and comfort which wee are bound to performe vnto one another as being children of the same Father fellow members of the same body At which day fearefull will the estate be of those nice wantons and idle sluggards who diuide the morning betweene sloth and pride hauing scarce time after they are risen out of their beds to paint and dresse themselues before they come to dinner vtterly neglecting all duties of Gods seruice and the honest labours of a lawfull calling But it was not my purpose to haue touched their abuses who haue learned to out-face all that admonish them to put off all that can be said with some merrie iest or scornefull smile like the foole laughing with great iollitie when they are going to the stockes and are ready to be called to the barre and carried out to execution but onely to admonish those who desire to leade a Christian life that they auoid such wastfull expences of precious time consuming those good houres in superfluous sleepe which being well imployed would make them rich in grace and thrice happy in this life and the World to come Which whosoeuer would doe they must carefully obserue these two rules first they must be temperate in their meates and drinkes as being a notable meanes to preserue vs from excessiue sleepe and sloth and to make vs watchfull vnto all Christian duties which is the reason why in the Scriptures they are conioyned Bee sober and watch 1. Pet. 5. 8. because as sobriety is a cause of vigilancie so excesse in meates and drinkes is the common cause of excesse in sleepe And this helpe Clemens propoundeth Let not saith he our meates oppresse but rather lighten Ne ergo cibi nos grauent sed alâ—euent c. Clem. paed l. 1. c. 9. vs that as much as may be our sleepe may not hurt vs as those that swim are oppressed when heauy burthens are fastened vpon them The second rule is that we doe not suffer an ill custome of lying long in bed to bring an habit of sloth vpon vs which is almost as hard to breake as to alter nature Or if wee haue already yeelded vnto it our best course is to dis-vse our selues from it by little and little and so attaine by degrees to a contrary habit For as the stomacke which is inured to hote waters is still crauing them and becommeth such a slugge that it will disgest nothing without these
gouernours of the family doe examine them and require of them an account of that which they haue heard that they may see how they haue profited by the publike Ministery For if they thinke it necessary that they should giue them an account of their worldly businesse or how they haue layd out their moneys when they haue sent them to the Market then much more should they examine them what spirituall Markets they haue made for the good of their soules and how much they haue gained by the vse of Gods holy Ordinances for the inriching of them with the treasures of knowledge In all which the Master of the family must shew much loue and patience commending those who answere well and bearing with the infirmities of such as are of meaner capacities and weaker memories when they see that they doe their best and doe not faile through grosse negligence that they may not by being shamed and disgraced be altogether discouraged in these religious exercises To which purpose they must make the best they can of their imperfect answeres by inlarging and perfecting them and supplying that in which they are defectiue And on the other side the inferiours must shew themselues tractable and teachable and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances that they may profit by these exercises and increase more and more in the knowledge of God and his will §. Sect. 3 Of other priuate duties to be done on the Lords Day After the finishing of which family exercises wee are to spend the rest of the time before Supper in other Christian duties as in visiting and Mat. 25. 35. comforting those that bee sicke or in any other great affliction and ministring vnto their necessities if they stand in need of our helpe In making peace and friendship betweene those who are at variance by compounding the differences which are betweene them In meditating vpon the great Booke of the creatures and obseruing in them the infinite and admirable wisedome and goodnesse power and prouidence of our gracious God that wee may take occasion to render vnto him the glory and praise of his owne workes when wee see their wonderfull variety and comely order their qualities and formes their beauty and excellencie their vse and profit for the seruice of man Obseruing likewise in them such good properties as are worthy our imitation and bee ashamed that they should exceed vs in them who haue the vse of reason and so many religious helpes and meanes and their ill properties that wee may auoyd them taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity as being the principall cause of all their defects and imperfections So also vvee may in this respect make good vse of the Creatures when by them wee take occasion of some spirituall Meditation As when wee see their beautie to thinke how infinitely beautifull hee is that created them when we consider how delightfull and profitable they are vnto man to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory when wee obserue how seruiceable they are to man to thinke how much more diligent wee should be in seruing our great Lord and Master who hath giuen both to them and vs our birth and being More particularly when we behold the earth whereof we were made let vs take occasion to thinke of our owne basenesse and that we shall be resolued into earth againe when we see the flowers of the field let vs thinke of the momentany mutability of worldly prosperity and of Eccl. 12. 7. Esa 40. 6. our owne mortality who are like vnto them when we looke vpon the Suns glorious brightnesse let vs take occasion thereby to thinke of Gods glorious Maiesty and of the glory and brightnesse of the Saints in heauen who shall farre exceed it Of which we haue our Sauiour Christ an example for Iob. 4. and the 6. our imitation who tooke occasion from corporall bread and water to discourse of the spirituall Manna and Waters of life from a worldly feast to Luk. 14. 15 16 17. Iob. 7. 38 39. speake of a spirituall banket and of the liuing waters of his grace and holy Spirit giuen to all that beleeue in him And this is a fit and profitable exercise on the Lords Day commended vnto vs by the Scriptures and practice of the Church as heereby it appeareth in that the Psalme which was Psal 92. specially appointed for the Sabbath containeth in it for the most part a Meditation vpon the workes of God §. Sect. 4 That the euening must be spent â—n religious exercises In the euening of the Lords Day we are not to surcease our Christian and religious exercises but after wee haue at supper refreshed our bodies with the vse of Gods creatures and our soules with holy conferences wee are to spend some time in singing of Psalmes and in reading the Scriptures or other religious and profitable writings After which duties performed all in the family ought to ioyne together in hearty and effectuall prayer not thinking themselues excused from priuate duties because they haue beene at the publike exercises of Religion wherein as wee are to acknowledge other sinnes and imperfections so those especially wee haue shewed the day past in our cold formall weake and negligent performance of the duties of Gods seruice And as we are to craue other blessings so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation and Ministery of his Word whereof we haue been partakers on that Day writing the things we haue learned in our memories and hearts and inabling vs to put them in practice and to make vse of them in the whole course of our liues And finally as we are to praise God for all his other mercies so particularly for giuing vs time to sanctifie his Sabbaths and suffering vs to inioy the blessed light of his Word and Gospell for granting vs liberty with such peace and safety to tread in his Courts and to make our suits and supplications knowne vnto him with assurance to haue them heard and granted And thus hauing finished this holy exercise and the time of sleepe approching we must prepare our selues thereunto with such religious Meditations as on other dayes were prescribed the which at this time are to be done with extraordinary zeale and deuotion and so commending our soules and bodies into the hands of God we are to desire him that he will watch ouer and sanctifie vs so with his grace and holy Spirit that we may spend the night also in an holy Rest being freed from worldly carnall and sinfull dreames and hauing our phantasies and thoughts our hearts and affections both sleeping and waking taken vp and exercised in good and godly Meditations And that he wil so season our hearts with the sauour of the Dayes religious exercises that euen
Christian duties §. Sect. 2 Diuers reasons which may moue vs to diligence First because God requireth it And thus we see what diligence and labour wee are to vse in leading a godly life Let vs now consider of the reasons and motiues which may Deut. 6. 17. Psal 119. 4. Ezra 7. 23. perswade vs hereunto And first this diligence must bee vsed in the duties of Gods seruice because God requireth it at our hands You shall diligently keepe the Commandements of the Lord your God and his testimonies and Statutes which he hath commanded thee Of which Commandement Dauid taketh notice Thou hast saith he commanded vs to keepe thy precepts diligently And Ezra like a good Gouernour backeth it with all his authority Whatsoeuer is commanded by the God of heauen let it be diligently done c. Vnto this diligence the Apostle exhorteth in whatsoeuer office or duty we vndertake Rom. 12. 6 7 8. and contrariwise disswadeth from being slothfull in any busines vers 11. especially in the seruice of God vnto which hee requireth feruency of spirit More especially this diligence is required in all good meanes whereby we may be inriched with all vertue and sauing grace So the Apostle Peter Giuing all diligence adde to your faith vertue and to vertue knowledge 2. Pet. 1. 5. vers 10. c. and in getting thereby assurance of our saluation Giue diligence to make your calling and Election sure And aboue all in the religious duties of Gods seruice according to that of our Sauiour Take you heed watch Mark 13. 33. and pray And of his holy Apostle Pray continually in euery thing giue 1. Thes 5. 17. 18. 1. Cor. 15. 10. thankes and againe Continue in prayer and watch in the same with thankesgiuing Of which laborious diligence and vnwearied industry we haue them for examples of their owne precepts For not onely in the painfull labours of his Apostolike ministery this holy Apostle exceeded all the rest but also in attaining vnto spirituall graces and in the exercise of a godly life For forgetting those which were behind hee reached forth vnto Phil. 3. 13. 14. those things which were before and pressed towards the marke for the price of the high calling of God in Iesus Christ But aboue all examples of this diligence is that of our Sauiour Christ whose time was wholly imployed in the duties of Gods seruice spending the day in preaching and working miracles and the night in praying yea with such vnwearied diligence he performed these functions of his office that the wearinesse of his trauell could make him weary of these workes Yea hee preferred the doing of these duties before the satisfying of his hunger and esteemed it as his meate and drinke to doe the workes of him that sent him Now as God requireth Ioh. 4. 34. this diligence and paines in all duties of his seruice so doth hee much approue it wheresoeuer he finds it As in the Angell of the Church of Ephesus I know thy workes and thy labour and thy patience And in the Apoc. 2. 2. seruant who had well imployed his Masters Talents Well done good and Math. 25. 21 26 faithfull seruant c. So doth he much abhorre sloth and negligence in his seruice as appeareth in his sharpe reproofe of the vnprofitable seruant who had hid his Lords Talent in a napkin Thou wicked and slothfull seruant c. branding him with the name of wickednesse because of his slothfulnesse and not because he had riotously mispent his Talent or spoyled his fellowes of those Talents which were committed vnto them but because through his idlenesse and negligence he had been vnprofitable to his Master § Sect. 3 Of the rewards promised to the diligent Secondly the manifold and great benefits wherewith the Lord rich in mercy towards all who diligently serue him will liberally reward their labours may serue as an effectuall reason to incite vs to this duty For wee cannot serue a more bountifull Master nor imploy our labours to better aduantage then in performing vnto him our duty with all diligence seeing he will suffer none of our paines to be spent in vaine but will proportion our wages according to the greatnesse of our worke In this life hee bestoweth vpon those who are diligent in the duties of his seruice not onely a large measure of his temporall benefits and his blessing vpon them whereby they become truly profitable for their vse according to those many and gracious promises which in his Law he hath made vnto Deut. 28. 1 2. c. them but also inricheth their soules with the treasures of his spirituall graces For we can be no more ready to vse the meanes then the Lord is to giue his blessing vpon them whereby they become effectuall vnto those ends for which we vse them Neither is hee euer in this kind wanting to any who are not through their negligence wanting vnto themselues In which regard that may be truly said of our spirituall estate which is spoken of our temporall He becommeth poore that dealeth with a slacke hand Prou. 10. 4. but the hand of the diligent maketh rich Hereby also we attaine vnto the assurance of our Election and effectuall calling which is no otherwise to be had then by this diligence in labouring after it as the Apostle implyeth in those words Brethren giue diligence to make your calling and election 2. Pet. 1. 10. sure and that we shall perseuere in the state of grace vnto saluation for if we giue all diligence in adding one grace and vertue vnto another the same Apostle assureth vs that we shall neuer fall And the Apostle in the Epistle to the Hebrewes remembring the workes of piety and mercy which had been performed by some of the faithfull desireth others to shew Heb. 6. 11 11. the same diligence to their full assurance of hope vnto the end and that they would not be slothfull but followers of them who through faith and patience inherited the promises §. Sect. 4 That this diligence in all Christian duties is in many respects most necessary Thirdly the necessity of this diligence in holy duties may mooue vs to imbrace and vse it For if in ciuill and worldly things no great matter is atchieued without paines and diligence how much lesse in spirituall and heauenly which are so high aboue our reach so excellent aboue all other things and so contrary to our corrupt nature and disposition And if no man can reasonably hope to attaine vnto riches of his owne purchase who gathereth with one hand and scattereth with the other or playeth the good husband at some times and at another neglecteth his businesse and wastfully mispendeth his time and substance nor vnto any great learning if he be slothfull and negligent in his studies or to get the glory of famous victories and glorious triumphs if hee lye idly in the Garison and neuer exercise himselfe in feats of armes
and weary of holy exercises do stand still or turne backe againe into their old sinfull courses and in stead of seeking the Kingdome of God and his righteousnesse doe spend the chiefe of their strength in pursuing of worldly vanities How many of those who would bee thought good husbands for their soules that are wholly negligent in the spirituall husbandry euery hand while intermitting their paines and diligence sometimes vsing the meanes of growing and thriuing in grace and sometimes neglecting them praying onely when they are pinched with afflictions hearing the Word at their best leasure and most ease in the Countrey when the weather is warme and the wayes faire in the Citie when they cannot walke abroad about their pleasures or profits as in time of winter when the foulenesse of the way and weather and darkenesse of the night leaueth vnto them no other imployment and at no time taking any care after the seede is sowne to couer it in their hearts by Meditation or conference that it may not be stolne away but take roote and bring foorth fruit in due season So also receiuing the Sacrament only at Easter or some of the chiefe festiuals and neglecting to come to the Lords Table though often inuited all the rest of the yeere besides and finally reading the holy Scriptures and other profitable writings vnconstantly and by vncertaine fits when they haue nothing else to doe or cannot well tell how to put away otherwise the tediousnesse of idlenesse Through which vnconstancy after long vsing the meanes they little profit by them but like those of whom the Apostle speakes they are euer learning and neuer able to come vnto the knowledge 2 Tim. 3. 7. of the truth they are old truants and though in profession ancient yet children in growth They are like those of whom Seneca speaketh who are alwayes but beginners euen to their ending and but about to settle themselues in the course of a godly life when death approching will force them to finish it Finally they either like Non-proficients stand at a stay without any increasing in knowledge faith and other sauing graces or the fruits of them in a godly life or else de-ficients falling backe from their profession and betaking themselues to the seruice of Satan the world and their owne sinfull lusts Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine but euen oftentimes vnto losse What doe they but make the practice of their Religion a Penelopes web one day vndoing that which they haue done in another or like vnto Sysiphus his fained labour rowling vp the stone till it be almost at the hill top and then suffer it to tumble backe againe and so giue them occasion to renew their labour All which vnconstancy and euill fruits which spring from it doe proceed from the corruption of our natures and the imperfection of our sanctification the reliques of sinne still remaining in vs which make vs apt and prone to returne to our old courses like a Horse to his trot that is not thorowly paced or an Hawke to turne Haggard that is not well manned §. Sect. 4 That constancie in all Christian duties is strictly required in Gods Word But let vs not please our selues with this state of imperfection but labour and striue daily after more perfection and seeing how vnsettled wee are euen in the state of regeneration in all Christian courses let vs bewayling our vnstayednesse indeuour to attaine vnto more constancie in the imbracing and practising of all good duties For God requireth at our hands that we should serue him not by fits and flashes but constantly in all our courses and not onely that we doe well but that wee continue in well-doing Thus Samuel chargeth the people that they should take heede 1. Sa. 12. 20 21. not of forsaking the Lord and renouncing his seruice but that they should not turne aside after vaine things which would not profit nor deliuer them from danger So the Wiseman requireth that we should continue in the feare of Pro. 23. 17. the Lord all the day long and the Apostle that we should neuer be weary of Gal. 6. 9. well doing seeing in due season we shall reape if we faint not and exhorteth vs to be steadfast vnmooueable alwayes abounding in the worke of the Lord 2. Thes 3. 13. because we are sure that we shall not labour in vaine And this constancie we 1. Cor. 15. 58. must shew both in chusing and holding vs to the right way and also in walking in it In professing constantly the truth of Religion and liuing accordingly in our holy practice For the first we must be constant in imbracing and professing of Gods Truth and not by fits onely when it will best stand with our worldly aduantage So the Apostle exhorteth Watch yee 1. Cor. 16. 13. stand fast in the faith quit you like men be strong And againe Stand fast 2. Thes 2. 13. Apoc. 2. 25. Col. 1. 22 23. and hold the traditions which yee haue beene taught whether by word or our Epistle Vnto which constancie in the truth hee limiteth and appropriateth the benefit of our Redemption by Christ For he saith that we are reconciled by his sufferings if we continue in the faith grounded and settled Eph. 4. 14. and bee not mooued awry from the hope of the Gospel So elsewhere hee chargeth vs that we hencefoorth be no more children tossed to and fro and carryed Gal. 3. 3. about with euery winde of doctrine The which hee condemneth in the Galatians as extreme folly And reioyceth in the contrary constancie of the Colossians ioying and beholding their order and the stedfastnesse of their faith in Christ And the like constancie we must also shew in the practice of all Christian and religious duties according to our profession for as we must not bee weary of bearing vpon vs the liuery of our Christian profession and be ready to cast it off when the sunne of persecution shineth so neither in doing the duties of our Lord and Masters seruice but we must labour to bee stablished in euery good word and worke as the Apostle prayeth 2. Thes 2. 17. for the Thessalonians And desire with Dauid to keepe the Law of God continually for euer and euer Our practice of godlinesse must not with Ephraims goodnesse be like a morning cloud which vanisheth ere noone nor like Hos 6. 4. the dew which falleth ouer-night and goeth away the next morning But neglecting all things in comparison of this one thing necessary we must make them giue place to the constant performance of religious duties when as they cannot stand together whereof wee haue an example in Daniel who setting all things apart would not neglect his constant course Dan. 6. of calling vpon God three times a day though thereby he hazzarded the fauour of the King yea euen his owne life Whose example if we would
imitate we must carefully auoyd two vices as notable hindrances of this constancie the first is carelesse sloth in spirituall duties arising from our ouer-much minding and affecting of worldly things which maketh vs either to neglect them altogether or to performe them vnconstantly and onely by fits which kinde of intermission is a temporary defection and if it be not reformed will bring vs at last to a full and finall neglect of them The other is fickle vnconstancie in our courses proceeding from carnall lothing of spirituall exercises which causeth vs to bee soone weary of performing any good duty and therefore to shift and change as the sicke man turneth from one side to another vnto a new exercise before we haue finished that in hand and brought it to any good effect like the vnruly Patient who hindreth the cure by often changing of medicines before any of them haue had time to worke or the foolish Gardener who euery hand while transplanteth his trees from one soyle to another and letteth them not haue any conuenient time to be settled and rooted CAP. IX Reasons which may mooue vs to be constant in all Christian duties of a godly life and the meanes of it §. Sect. 1 That constancie is an inseparable companion of integrity ANd thus we see what that constancie which is required in the duties of a godly life and the vices which wee are to shunne as opposite vnto it The arguments which may mooue vs to this constancie are many some whereof I will briefly touch The first reason is because it is an inseparable companion of integrity and vprightnesse of heart For if in sincerity and truth wee performe seruice vnto God out of our loue and obedience to his will then these motiues alwayes remayning will make vs constant in doing of it Whereas if in hypocrisie we formally performe any duties being mooued thereunto by worldly respects then doth our obedience last no longer then they last and as they are variable and subiect to many changes so shall wee likewise change with them according to that of the Apostle Iames A double minded man is vnstable in all his wayes Secondly if we be Iam. 1. 8. not constant in the duties of a godly life all the paines which wee take by fits will be spent in vaine seeing we shall vndoe that one day which wee did the day before and like foolish builders one while setting vp and another while pulling downe we shall not be edified in our faith and sanctification and after much time spent bee neuer the neerer the finishing of our worke For though at some times we row neuer so strongly against the tyde and streame of our corruption yet when wee intermit our labour and giue our selues to sloth and negligence they will carry vs downe againe as farre from the Hauen of our hopes as we were at the beginning Of which we haue lamentable experience in many ancient professors who through this inconstancie in religious duties stand at a stay like dwarses whose age brings no growth neither increasing in knowledge faith and other sauing graces nor in bringing foorth of the fruits of them in their liues and conuersation If therefore wee would spend our paines to any purpose let vs not onely begin well but continue the worke of our sanctification till we haue perfected our holinesse in the feare of God as the Apostle 2. Cor. 7. 1. exhorteth If we would be true Nazarites consecrated to Gods seruice we must not be holy by fits but fulfill the dayes of our sanctification and separating Num. 6. 5 8. our selues from all sinfull pollution we must be holy to the Lord. For as in legall purifications though a man obserued neuer so strictly some Num. 19. 11 12. dayes allotted to his clensing yet if hee failed in any one though it were the very last and defiled himselfe with any legall pollution all his former labour was spent in vaine and the worke was new to begin againe so is it also in our spirituall purifying and in our sanctifying and consecrating our selues to Gods worship and seruice Thirdly the benefits which arise from this constancie may perswade vs to imbrace it for by continuance in Ioh. 8. 31. the Word of Christ we approoue our selues to be his Disciples indeed Wee shall with much ease performe all Christian duties when by our constancie we haue brought our selues to an habit And as all things which are put into a state of motion doe continue moouing with great facility and little helpe and if it be intermitted requireth much more strength and paines to begin it againe then it would haue required to haue continued it in that state so if we be continually inured to the duties of a godly life they will be easie and familiar vnto vs whilest this spirituall motion continueth but if it be broken off and intermitted it is a new worke to begin againe and will not be renewed to the former state without much indeuour and great difficulty It is easie to keepe that armour bright which is daily vsed but vse it onely by some fits and hang it by the walls till it be rusty and it cannot without much labour in skowring it be restored againe to its former brightnesse If the Instrument be daily played vpon it is easily kept in tune by the skilfull Musician but let it but a while be neglected cast in a corner the strings and frets breake and the bridge flyeth off and no small labour is required to bring it into order And thus also it is in spirituall things which are kept in an easie and orderly course with one halfe of the paines if wee continue them with a settled constancie Finally this constancy in holy duties giueth vs assurance of all Gods promises according to that of the Apostle We are made partakers of Christ if we hold the beginning Heb. 3. 14. of our confidence stedfast vnto the end and that couenant made with Dauid in the behalfe of his sonne Salomon I will establish his Kingdome for euer 1. Chro. 28. 7. if he be constant to doe my Commandements and my iudgements as at this day and by Gods gracious and free promise giueth vs iust title to spirituall and heauenly rewards For he will render to euery man according to his deeds To Rom. 2. 6 7. them who by patient continuance in well-doing seeke for glory and honour and immortality eternall life as the Apostle speaketh §. Sect. 2 The manifold euils which accompany vnconstancy in good duties Lastly the manifold euils which are caused by vnconstancy may effectually moue vs to be constant in all good duties For this various and often changing of our spirituall estate vpon euery slight occasion maketh our seruice odious vnto God and all our actions vncleane in his sight The which is implyed in the ceremoniall Law wherein the Chamelion was forbidden among the beasts which were vncleane whose property is to hold constantly no
thought of change The fourth meanes is to keepe our selues in acquaintance with all Fourth meanes good duties that they grow not strange vnto vs and that wee giue no place to sloth but keep our selues in continuall exercise which will inable vs to hold out with constancy For the more we doe them the more easie shall we finde them and our selues more strong and able to continue in them And as runners in a race doe daily vse exercise to keepe themselues in breath and that they may be more able and actiue to performe it and hold out when they runne for the Garland whereas if they should intermit their diligence and giue themselues to ease and sloth it would make them short-winded and vnable to continue when they striue for the mastery so in this spirituall race the more we exercise our selues in Christian duties the better able we are to continue in them without fainting or wearinesse and the lesse paines we take the sooner we are out of breath and lesse able to continue in our course The fifth meanes is that seeing Fifth meanes we are naturally glutted with saciety in the continuall vse of the same thing and delighted with some variety and change wee doe not wholly tire our selues in any one good exercise but seeing God hath giuen vnto vs variety and choyce of many Christian and religious duties and will not be serued by one of them alone but hath allotted vnto euery one of them their due time and season Therefore auoyding that vnconstant leuity before spoken of shifting and changing before wee haue brought the duty in hand to some good effect that we may receiue some fruit and benefit by it it is profitable for the inabling vs to this constancy in Gods seruice when we feele our selues weary of one good duty to betake our selues to another as from praying to reading from hearing to meditating or conferring from religious exercises to the ciuill duties of our callings and when we feele our spirits spent our minds dulled and bodies wearied with them both or either of them to refresh our selues with honest and moderate recreations whereby wee shall not onely preserue our strength that after one duty done wee may be more fit to performe another but also returne vnto the same duty againe in seasonable time with a better stomake when as we left it with some appetite and were not glutted with any lothing saciety The last meanes of constancy is that we Sixth meanes doe all good duties in due time and order For these are inseparable companions and mutuall helpes one to another so the Apostle saith that he reioyced in the Colossians beholding their order and the stedfastnesse of their Col. 2. 5. 1. Cor. 14. 33 40 faith and exhorteth the Corinthians to the same practice that all things should be done decently and in order in the seruice of God because hee was not a God of confusion but of order and peace And this will much further vs in constancy seeing those things continue longest which haue an orderly proceeding as we see in the celestiall bodies which as they much excell all earthly things in their admirable order so also in the constancy of their motion That therefore wee may be alike constant in all our courses of Christianity let vs be like them also in their orderly proceeding and beginning the day with spiritual exercises as before hath bin shewed and so proceeding to ciuil duties let vs hold on in the same tenour neither confusedly intermixing them one with another nor vpon euery slight occasion changing our course And if we constantly obserue this order this order will be a notable meanes to preserue our constancy CAP. X. Of our perseuerance in all Christian duties of a godly life §. Sect. 1 That we must perseuere both in profession and practice of godlinesse BVt as we must be euery day constant in the duties of a godly life without intermission so must we perseuere in them vnto Psal 1 3. and 92. 12 14. Psal 112. 9. Prou. 4. 18. the end without apostasie or defection For as it is the property of a faithfull and blessed man to bring forth his fruit in due time and season so also not to fade or wither but to flourish alwayes like the Palme tree and to bring forth most fruit in old age His righteousnesse indureth for euer and his wayes are like a shining light which shineth more and more vnto the perfect day An example whereof we haue in the Church of Thyatira whose last workes were more then their first Now Apoc. 2. 19. this perseuerance must be shewed both in imbracing and professing the truth of Christian doctrine and also in practising the holy duties which it teacheth in the whole course of our liues and conuersations Vnto the former the Apostle exhorteth Stand fast in the liberty wherewith Christ hath Gal. 5. 1. made vs free The Apostle Iohn likewise Let that therefore abide in you which 1. Ioh. 2. 24. you haue heard from the beginning And our Sauiour Christ in his Epistle to the Churches That which you haue already hold fast till I come The other Apoc. 2. 25. the Lord himselfe commandeth Thou shalt loue the Lord thy God and keepe Deut. 11. 1. and 12. 1. Micah 4. 5. 2. King 17. 37 his charge and his Statutes and his Iudgements and his Commandements alway or as he expoundeth it in another place In all the dayes that thou liuest vpon the earth or for euermore And contrariwise apostasie and defection is forbidden Take heed brethren lest there be in any of you an euill heart of vnbeleefe Heb 3. 12. in departing from the liuing God §. Sect. 2 Of the meanes of perseuerance 1. Meanes Now the meanes whereby wee may attaine vnto this perseuerance in the duties of a godly life are diuers The first is to consider often with Math. 24. 13. Apoc. 2. 10. Apoc. 2. 11. 26. and 3. 11. 12. our selues that all Gods gracious promises are limited and restrained vnto those not that begin well or hold out to the mid way but who perseuere vnto the end So our Sauiour Christ Hee that indureth to the end shall be saued Be faithfull vnto the death and I will giue thee a Crowne of life And not he that fighteth but in fighting ouercommeth hath the promises of freedome from all misery and fruition of heauenly happinesse made vnto him And elsewhere he indefinitely promiseth that if wee abide Joh. 15. 7. in him and let his Word abide in vs then aske what we will and it shall bee done vnto vs. To the same purpose the Apostle Iames telleth vs that who so Iam. 1. 25. looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the worke that man shall bee blessed in his deed And the Apostle to the Hebrewes saith that we are made partakers of Christ Heb. 3.
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
gracious call sounding in his Word saying vnto vs Awake thou that sleepest and Open vnto me my sister my loue my Eph. 5. 14. Cant. 5. 2. doue my vndefiled we would quickly fall into our old Lethargy of carnall security In respect of which drowzinesse of nature by reason of the reliques of sinne remaining in vs we are vnfit to keepe the spirituall watch vnlesse we continually rowze vp ourselues and shake off this sloth of carnall security And therefore as it is said of the Nightingale that being to delight her selfe with her night songs and fearing lest falling asleepe shee should indanger her selfe to birds of prey doth set her brest against a thorne to keepe her waking so we being to sing the songs of Sion and to spend our time continually in holy duties must vse all good meanes to keepe vs waking because wee are euery hand-while apt through our sluggishnesse to take a nap and thereby to indanger our soules to those rauenous and hellish fowles who take their chiefe delight in the workes of darkenesse and are ready to seaze vpon vs if they find vs sleeping Thirdly this watch is necessary in regard of the wickednesse and deceitfulnesse Ier. 17. 10. of our owne hearts which are ready continually to withdraw themselues from God to start aside like a deceitfull bow when wee aime at any good Psal 78. 57. duty and so make vs to misse the marke and to breake from vs when wee set our selues to performe any religious exercises distracting and pulling our minds from them that they may wander about in worldly cogitations And therefore seeing it is such a slippery Eele we must take the surer hold of it seeing it is such a false and flitting seruant which hath often deceiued vs accompanying vs into the Church and euen vnto our Pewes and then secretly slipping frō vs that they may spend the time allotted to Gods seruice in ranging abroad about worldly vanities there is no way but to set it before vs in Gods presence and to keepe it continually vnder the straight watch of a vigilant eye that it may not slip away at vnawares as it hath done often in former times And this the Lord requireth as necessary in this case Take heed to your selues that your heart be not deceiued and ye turne Deut. 11. 16. aside that is lest you heart deceiue your heart your corrupt and deceitfull heart preuailing against your heart which is sanctified and regenerate for neither can the world nor the deuill draw vs away from God till our sinfull flesh and corrupt nature betray vs into their hands And of this also the Apostle giueth vs warning Take heed saith he brethren lest there bee Heb. 3. 12. in any of you an euill heart of vnbeliefe in departing from the liuing God Fourthly this watch is necessary because without it we are apt to relapse into our former condition of the sleepe of sinne For wee are in this life like men not thorowly awaked but betweene sleeping and waking so as we may say with the Spouse I sleepe but my heart waketh and if we be not Cant. 5. 2. continually vsing all good meanes to keepe vs waking wee will but open our eyes and shut them againe and as it vvere but turne vs to the other side and so returne to our former sleepe Wee are like men but nevvly recouered out of dangerous diseases vvhich haue great need to looke vnto themselues seeing vpon euery slight cause the least taking of cold or distemper through ill diet they are ready to relapse into their former sickenesse Wee are like vveakelings that can but hardly goe and yet must needs trauell in slippery places or as it vvere aloft vpon a narrovv beame vvhere vve often slip and are sure to catch grieuous falls vnlesse vvee carefully watch ouer our selues and looke diligently to our footing and being falne are sure to perish vnlesse wee rise vp againe and recouer our selues by vnfained repentance according to that of our Sauiour Remember from whence thou art falne and repent and doe thy first workes or else Apoc. 2. 5. I will come against thee quickly c. The which relapses and falls be most dangerous vnto our spiritual life because they make our estate worse then it was before our conuersion when as we were sicke in sinne and death seeing we are but like men who in their departure are dawed as they say and wakened by the out-cries of the standers by who reuiue not to liue but to dye againe and so to indure the paines of a continued sicknesse and double death in which respect our Sauiour Christ saith that the end of Math. 12. 45. such is worse then their beginning And the Apostle Peter affirmeth that it 2. Pet. 2. 21 22. had been better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it like the dog to his vomit or the washed sow to her wallowing in the mire Lastly in regard of our selues this watch is necessary because without it we can haue no assurance that we are spiritually inlightened and awakened out of the sleepe of death For this is the difference which the Apostle maketh betweene the faithfull and the vnbeleeuer that these still lye sleeping and snorting in the darke night of ignorance and errour doing in the darke the workes of darknesse and wholly neglecting the Christian Watch but the other being children of 1. Thes 5. 5 6 7. the light and of the day doe not sleepe as doe others but watch and are sober and being of the day doe the workes of the day putting on the brest-plate of faith and loue and for an helmet the hope of saluation And as there are great and manifold causes respecting our selues which make this watch necessary so also in respect of the enemies of our saluation who being powerfull and politicke farre mightier then we and yet many to one doe labour by all meanes to worke our destruction The which argument alone should keepe vs waking for when should we vvatch if not in the time of our Christian warfare when as we are beset on all sides with such dangerous and malicious enemies especially if we consider that the chiefe commander of all these forces Satan that roring rauening Lion neuer 1. Pet. 5. 8. slumbreth nor sleepeth but goeth continually about and watcheth all opportunities of working our destruction And therfore if they be so watchfull that they may worke our ruine by casting vs into the deep sleepe and spirituall lethargie of sin death how vigilant and carefull should we be by preuenting their malice to escape this imminent desperate danger §. Sect. 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life The reasons which may induce vs to keepe this watch respecting our profit are also diuers First because it helpeth vs much to the leading
in our want of wisedome and prouidence that wee doe not rightly dispose of them and allot to all sorts of duties their seasonable times or in our worldlinesse and immoderate loue of earthly things which maketh vs thinke all time lost that is not spent about them and that we are quite vndone if but a little while we intermit our diligence in seeking of them For God by one Commandement doth not crosse another nor bringeth vs into such straits but that we may if it be not our owne fault haue seasonable time of yeelding our obedience to them all Hee would haue vs looke to our state and prouide for our families but he would not haue vs so immoderate in our care and labour that we should mind nothing else and haue no leisure for religious duties seeing hee is both able and willing to prouide all necessaries for vs and them if casting our care vpon him and relying vpon his prouidence wee set apart seasonable time for both And therefore he would not exempt Ioshua though as a man would Iosh 1. 8. thinke wholly taken vp in the warres and in the gouernment of a mighty people from spending some good part of his time in this duty of meditation And we see that Dauid himselfe though wonderfully imployed in warre and peace the gouernment of a whole Kingdome and the care of his owne family did yet much exercise himselfe in this religious duty Yet say which we ought not to doe that our worldly businesse must haue the precedence if wee would not haue it appeare to be a false friuolous and carnall pretence deuised of purpose to hide our vtter neglect and contempt of religious duties let vs at least allot vnto them some of that time which we can spare from our worldly and necessary imployments and set our selues about this exercise when our businesse is ouer Or suppose they will take vp the whole day let vs allot to this vse some small part of the night and make bold to borrow some little time from our sleepe that we may not by the vtter neglect of this duty sleep in sin and so much intend the refreshing of our bodies as that we suffer our soules to droope and languish by with-holding from them their spirituall food and the comfort of their communion and secret conferences with God For if wicked men are so vigilant and diligent in plotting and performing euill towards others and themselues that they are content to allot the time of their rest to labour in these workes of darknesse and as Dauid saith of them deuise mischiefe vpon their bed Yea if their minds bee so intentiue Psal 36. 4. and their hearts so wholly set vpon it that vnlesse they haue deuised or executed some mischieuous designe their sleepe departeth from Prou. 4. 16. them as Salomon speaketh how much rather should wee bee willing to spare some time from our sleepe that we may spend it in some such holy and heauenly meditations as may inrich vs with spirituall grace inable vs to Gods seruice and helpe vs forward in the way of saluation Finally suppose that we are so wholly diuided betweene businesse and sleepe that neither night nor day we can finde any time for this holy exercise yet we haue no colour of excuse if wee doe not set apart some time vpon the Lords Day which may be spared from publike duties in the Congregation and priuate with our families to be spent in meditations seeing then in what state soeuer we be whether bound or free Masters or seruants rich or poore we cannot reasonably pretend any such excuses of distraction by our worldly businesse all which we are bound to set apart and to consecrate our selues wholly our actions words and secret thoughts to the seruice of God and to vse all good meanes which may inrich vs with grace and further our saluation and this especially among the rest for though our case and state may be such that wee are necessarily restrained from Gods publike seruice in his holy assemblies as we see in the example of Dauid and of captiues and prisoners the sicke and seafaring men and Psal 42. 1 2. and 84. 1 2 3. some seruants yet all men and in all conditions may on this day spend some time in holy meditations vpon some things which they haue obserued out of Gods Word or workes As for that last pretence of wanting a fit and priuate place for meditation by reason that we are straitened in our dwellings and haue alwayes some with vs in the same roome who would hinder vs in this exercise it is of so small waight that it is scarce worth the answering For there is no man that earnestly desireth to performe this duty who may not at one time or other find some conuenient place for the doing of it For if hee haue no roome in the house he may with Isaac walke abroad into the fields or if dwelling in the City he be debarred of this priuiledge hee may as Dauid exhorteth commune Psal 4. 4. with his owne heart vpon his bed and be still of which his precept hee propoundeth himselfe for an example in diuers places of the Psalmes wherein as thinking the day too short or too much taken vp with other imployments he professeth that he spent also some part of the night in diuine meditations And so much concerning the reasons which may mooue vs to this exercise and the impediments which hinder vs from vndertaking and performing it CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body §. Sect. 1 Of the place of meditation IN the doctrine of meditation which is the next poynt to be handled according to that order which I before propounded I will intreat first of the circumstances of this duty and then of the substantiall parts of it The circumstances are either the subiect place or the adiuncts which either respect the time of it or the disposition and gesture of him that meditateth The place ought to be priuate that being solitary and alone wee may be free from outward distractions which would hinder vs in this exercise and that being wholly sequestred both in mind and body from all worldly impediments we may intirely and seriously deuote our selues to the seruice of God in the performing of this duty And thus Isaac when hee would meditate walked solitarily in the field our Sauiour retired himselfe sometime to the Desart sometime to the Mount of Oliues Dauid meditated Psal 4. 4. Dan. 8. 2. Act. 10. vpon his bed Daniel in his chamber and by the riuer of Vlai Peter vpon the house top So that there is no place limited to this exercise seeing God is present euery where and will be found in all places alike if we seeke him with deuout and holy hearts And therefore it is not much materiall whether we meditate either vpon our bed in the morning euening or in the night watches or in
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
our sinnes and the Iudgements of God due vnto them testifying our repentance for them and our vnworthinesse of his least mercies by resting from all bodily labour in the day of our fast and wholly abstaining from our food and all other comforts and delights of this life so farre foorth as it will stand with necessity of nature charity and comelinesse and much more by forsaking all our sinnes and doing the workes of piety and charity that by this renewing of our humiliation and repentance wee may increase the feruency of our prayers and strengthen our faith in this assurance that they shall be graciously heard and granted vnto vs. In which description this religious fast being principally intended as an exercise of repentance by which it is increased and as a helpe to our prayers that they may bee more feruent is sufficiently distinguished from all other kinds of fasts As first from the fast of necessity for want of sustenance or appetite to it seeing this is voluntary and at our free choyce Secondly from that ordinary abstinence whereby wee temperately soberly and sparingly feed vpon Gods creatures for the satisfying of nature and not the pleasing of our carnall lusts and appetite which is most commendable as being of common and daily vse and the other onely to be vsed vpon extraordinary occasions seeing in this fast we restraine our selues but in respect of some part of our food whereas that whereof wee intreate is a totall abstinence for the time both from all food and the most of our worldly comforts Thirdly from a physicall fast which is prescribed and vsed for the cleansing of the stomake and body from ill humours and the preseruing or recouering of our health and from a politique fast appoynted by the Magistrate for ciuill ends and the good of the Common-wealth seeing this is a religious fast which aimeth onely at such ends as are spirituall and tend to the health and welfare of our soules Lastly from a morall fast which is vndertaken by those which are single and vnmarried for the preseruing of their chastity and keeping their bodies from being defiled with filthy lusts seeing this is no solemne or extraordinary action but to be commonly put in practice so oft as wee finde it necessary and seeing also it aymeth at a farre other end then this of which I heere speake namely the preseruing of chastity Whereas the end of the religious fast is by humiliation and prayer to obtaine some speciall suites at Gods hands §. Sect. 2 That the duty of fâ—â—â—ing is not ceremoniall but â—eâ—â—iâ—ed Gospel as well as the Law Againe whereas I call it a religious act I imply hereby that God is the Author of it and requireth it at our hands seeing he hath restrained vs in all duties appertaining vnto his seruice that we worship him according to his reuealed will and not according to our owne inuentions Neither are we to esteeme it as a part of the ceremoniall Law which is abrogated by Christ for howsoeuer there were many rites about it of this nature which now are some of them abolished and some out of vse as renting of their garments wearing of sackcloth sitting in ashes and couering their heads therewith and such like yet in respect of the maine substance which is the humbling of the soule before God by all good meanes that we may testifie our repentance and be made more feruent in our prayers Ioel. 2. 12 13 14 Esa 58. 5 6 7 c. 2. Chro 20. 3. as it was required of them more especially then the outward rites and ceremonies in the time of the Law so is it no lesse commended vnto vs vnder the Gospel to be religiously obserued vpon all extraordinary occasions For our Sauiour Christ purposely teacheth vs the right manner Mat. 6. 16. 17. 21. how iâ— ought to bee done commendeth the efficacie of it being ioyned with prayer a Luk 5 31 35. and sheweth that howsoeuer his Disciples vsed it not whilest he was with them because it was vnseasonable for the children of the Bride chamber to fast the Bridegroome being with them yet they should performe it when he was taken from them And thus it was accordingly practised by the seruants of God not on certain dayes set times but vpon great and extraordinary occasions not only in the time of the Law as by b 2 Chro. 20. 3. Iehosaphat and his people by c Dan. â— 3 â—0 2. 3. Daniel d 〈…〉 21. Ezra and the children of the captiuity by e 〈…〉 18 19. Queene Hester her maids Mordecay and all the whole people of the Iewes but in the New Testament also by the f 〈…〉 14. Disciples of Iohn the Baptist g 〈…〉 2 3. and by the Church when they set apart Paul and Barnabas By h Luk. 2. â—9 Hannah the Prophetesse and i Act. 10. 30. Cornelius who it seemeth frequently vsed this exercise and not onely vpon extraordinary occasions that by the helpe thereof their prayers might be more seruent and effectuall to preuaile with God though it may bee not in that solemne manner and with that deepe humiliation as is ioyned with this whereof we speake For this is to bee performed not ordinarily and so oft as wee pray but vpon extraordinary occasions as the Apostle implyeth where he inioyneth married persons not to defraud one another vnlesse by consent 1. Cor. 7. 4. for a time that they might giue themselues to fasting and prayer seeing he must needs be vnderstood of extraordinary fasting prayer vpon vnusuall and waighty occasions because ordinary prayer is to be vsed by them euery day together without any necessity of such separation So our Sauiour telling vs that the time of fasting is a time of mourning implyeth that it is vnseasonable but when we are occasioned to mourne vpon some speciall and waighty cause for otherwise ordinarily Christians are to reioyce in the Lord as the Psalmist and the Apostle exhort and Psal 33. 1. Phil. 4. 4. Esa 22. 12. not to mourne after this extraordinary manner till God calleth them vnto it Finally it is euident that this fasting ought not to be ordinary seeing it is a Sabbath of humiliation wherein we are bound to rest from all our ordinary labours and duties of our callings in which we are ordinarily to spend our time §. Sect. 3 The causes of a true fast and when it is most seasonable The cause which should mooue vs to performe this duty of fasting is that we may by more feruent and effectuall prayer obtaine at Gods hands some great and extraordinary benefit either priuatiue or positiue Priuatiue as freedome and deliuerance from some dangerous euill either of sinne or punishment In respect of the former when we or our Country in which we liue are guilty of some grieuous sinne and other meanes ordinarily vsed haue not beene effectuall to pull vs out of it or when some strong
hypocriticall Iewes that they fast to themselues and not vnto him for their owne glory Zach. 7. 5 6. and not for his But so farre should we be from thinking that by our fasting we merit iustification and saluation that we should not by the deede done suppose that any thing is added to our Iustice or Sanctity seeing Fasting it selfe is no essentiall part of Gods seruice or religious dutie but onely a helpe and meanes to enable and fit vs for them neither is abstinence in it owne nature more acceptable vnto God then eating and drinking To which purpose an ancient Writer Caue ne si ieiunare aut abstinere caeperis te putes esse iam sanctum haec enim virtus adiumentum est non perfectio sanctitatis c. Hieron ad Celant speaketh excellently Take heed saith he when thou beginnest to fast and abstaine thou doe not now thinke thy selfe holy For this vertue is but an helpe and not the perfection of Holinesse And thou art the rather to take heed lest this when thou contemnest things lawfull doe make thee secure in doing things vnlawfull Whatsoeuer is offered vnto God ouer and aboue iustice ought not to hinder iustice but to helpe it And what doth it profit to make the body thin and leane with fasting if thy minde swelleth with pride The subordinate ends which respect our selues are diuers First that hereby we may subdue mortifie our flesh and carnall corruption that they may not be any hindrance vnto vs in spirituall duties as they are most prone to be when as they are pampred with worldly delights growing thereby more sensuall forgetfull of God auerse vnto all good duties Luk. 21. 34. and secure in all sinfull courses Secondly that hereby we may testifie our humiliation and repentance our sorrow for our sinnes and how much we are displeased with our selues because by them we haue displeased God and our vnworthinesse of Gods least mercies and of the vse of his creatures which we haue so often abused to his dishonour and our owne hurt Thirdly that we may hereby stirre vp our deuotion and increase our feruencie in our prayers that they may be more effectuall and powerfull to preuaile with God for the obtayning of Ioel 2. 17. those blessings for which we are humble suters vnto him Lastly that thus humbling our selues vnder Gods mighty hand and adiudging our selues to deserued punishments we may escape his fearfull Iudgements for if we iudge our selues we shall not be iudged of the Lord. 1. Cor. 11. 32. CAP. XXXV Of the parts of a true Fast or the things wherein it consisteth §. Sect. 1 That the outward fast consisteth in totall abstinence THe next point to be considered is the parts of this Fast or the things wherein it chiefely consisteth For either this Fast is outward and bodily or inward and Spirituall The former being a helpe to the latter and the latter the end of the former The bodily Fast is our abstinence for the time that it continueth from the most of the commodities and comforts of this life so farre forth as will stand with charity and comelinesse and a cessation from all our ordinary affaires labours because it is to be kept as a Sabbath Leuit. 23. 28. of humiliation vnto the Lord. The commodities of this life are many the chiefe wherof are meates and drinkes from which we must totally abstaine in all kindes whilest the Fast continueth so farre forth as will Ezra 10. 6. stand with the health of our bodies and the aduancing of those ends which we principally intend in this exercise If our health will beare it we must not content our selues with the sober vse of the creatures as at other times but wholy abstaine from them according to the example Hest 4. 16. Ionah 3. 7. Act. 9. 9. of the faithfull in all ages seeing in this exercise one maine thing at which we ayme is to humble our selues before God acknowledging that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues But if in respect of our weakenesse such totall abstinence will hazard our health wee may eate or drinke so much as the necessity of our state requireth seeing the Lord desireth Hos 6. 7. mercie rather then sacrifice and enioyneth this bodily abstinence that it may helpe and further vs and not disable vs for the spirituall duties of his seruice as it must needes if our spirits be exhausted and our bodies weakened so that there remaineth no vertue nor vigour in them to performe them in any cheerefull and deuout maner And this liberty the Ancients haue giuen who otherwise were the strictest exactors of this exercise Ouer-much weakenesse of the body saith one doth Isidor de summo bono weaken the powers of the soule and maketh the Fast of the minde barren so that it is able to doe no good thing by reason of this imbecillity The body saith another is to be handled somewhat austerely Durius tractandum est corpus ne rebellet ne insolescat sic tamen vt seruire sufficiat c. Bernard that it may not rebell and waxe insolent but so as it may be fit for imployment because it is giuen that it may serue the soule It must be restrained not wasted burthened not tyred humbled that it may not insult and serue that it may not rule But more plainely and directly another speaketh to this purpose If thou canst not beloued through Etenim dilecte si ob corporis imbecillitatem non potes ieiunus diem perducere c. Chrysost in Gen. 2. Homil. 10. T. 1. bodily infirmity hold out the whole daies Fast no man that is wise will blame thee for this For we haue a gentle and mercifull Lord who exacteth nothing of vs aboue our strength Neither doth he simply require Fasting and abstinence nor that we should remaine so long fasting but that withdrawing our selues from worldly and carnall workes we should spend our time in spirituall exercises And yet we must take heed that we doe not abuse this liberty vnto licentiousnesse seeing it is neuer good but when it is necessary and much better it is if our strength will beare it that we wholy abstaine from all food for the day of our Fast for diuers reasons For first God requireth in our Fast that we afflict our selues the body by abstinence the Leuit. 23. 29. minde by sorrow and humiliation Secondly hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits Thirdly we become more deuout feruent in prayer the body being lesse dull heauy is made a more fit instrument vnto the soule for spirituall exercises Fourthly our bodily hunger through emptinesse of food may make vs more sensibly to conceiue of the soules emptinesse of sauing graces that we may hunger and thirst after them and vse all good meanes whereby we may be filled and satisfied
doe that which is good exercising our selues in all Christian duties both towards God and our neighbours both in the day of our fast and afterwards In respect of that present time we must with extraordinary care and diligence exercise our selues in all good workes and principally in the duties of piety and of Gods seruice as prayer hearing and reading of Gods Word holy conferences and meditation the subiect matter whereof may fitly bee repentance of which I haue before spoken all which according to the occasion are to be performed with more then ordinary zeale and deuotion And these duties of piety towards God we must approoue to be sincere and without hypocrisie by our workes of iustice and righteousnesse mercy and compassion towards our neighbours For in the day of our fast the Lord specially requireth that we should execute iudgement and shew mercy and Zach. 7. 9. Esa 58. 6. compassion euery man to his brother that we should loose the bands of wickednes vndoe the heauie burthen let the oppressed goe free and breake euery yoke For therefore as one saith we restraine our minds from desiring meate that Idcirco à varijs ciborum desiderijs mentem retrahunt vt totam eius vim occupent in cupiditaâ—e virtutum c. Hieron ad Celantiam we may exercise their whole force in coueting after vertues And so our flesh will lesse feele the paine of abstinence when it hungreth after righteousnesse But especially we must in this day exercise our charity in the workes of mercy and in relieuing the poore To which vses wee must at least spend so much as we spare from our selues and our families by our fast or else we giue iust cause of suspition that wee fast more out of miserablenesse then deuotion being content to fast that all our seruants may beare vs company and so by emptying their and our owne bellies to adde something towards the filling of our bags And this the Lord specially requireth in the day of our fast namely that we should deale our bread to Esa 58. 7 10. the hungry and bring the poore that are cast out into our house that when wee see the naked we should clothe him and that we hide not our selues from our owne flesh that we should draw out our soules to the hungry and satisfie the afflicted soule Which duties if we neglect we may be iustly charged that wee fast rather with the Iewes to our selues then vnto the Lord hauing more regard Math. 6. to our profit then to piety or charity As therfore our Sauior hath ioyned these three together in his doctrine so must wee after the example of good Cornelius conioyne them in our practice for our fasting will bee Act. 10. Misericordia pietas ieiunij sunt alae c. Chrysost in serm de ieiun eleemos maimed and of no worth if it be seuered from either of them Mercy saith one and piety are the wings of fasting by which it mounteth aloft into heauen and without which it lyeth and walloweth vpon the earth Fasting without mercy is but a picture of hunger and image of holinesse Without piety fasting is but an occasion of couetousnesse for what is spared from the body is put into the bag Hee that fasteth not to the poores aduantage lyeth vnto God and he who when he fasteth doth not bestow his dinner vpon the poore but layeth it vp in store doth plainly shew that he fasteth for couetousnesse and not for Christs sake c. And these are the workes wherein we must exercise our selues in the day of our fast which must not end when it endeth but be continued in some good measure for euer after For as we must then resolue that we will in the whole course of our liues afterwards be more carefull and conscionable in all our wayes and more earnest and diligent in performing all good duties vnto God our neighbours and our selues so if wee would approoue our purpose to be sincere we must indeuour accordingly to put it in practice and vse all good meanes which may inable vs heereunto Where for a conclusion of this discourse of fasting we may obserue that if it be vsed aright and as God requireth it must needs be a singular good helpe to the leading of a godly life seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants nor doth make vs more hunger after grace with a vehement appetite nor doth make vs more feruent and earnest in our prayers for the obtaining spirituall strength to serue God and to withstand the tentations of all our spirituall enemies nor finally that more exerciseth and increaseth our repentance our sorrow for our sinnes past and purpose of amendment for the time to come by seruing God with more zeale and diligence in all Christian duties of piety and holinesse in his owne worship in the workes of righteousnesse and mercy towards our brethren of temperance and sobriety in respect of our owne persons CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. §. Sect. 1 The first sort of reasons taken from Gods nature and attributes HItherto we haue intreated of the reall and practicall meanes whereby we may be inabled to leade a godly life And now it followeth that we propound some reasons and arguments which may effectually perswade vs both to vse these meanes and also to performe all the duties of holinesse and righteousnesse vnto which by these meanes we are inabled seeing it would little auaile vs to haue all the helpes of godlinesse vnlesse we haue also hearts to vse them And because the reasons which might bee produced to this purpose are innumerable seeing there is scarce any part of Gods Word or workes either of Creation or Gouernment which doth not yeeld some motiue vnto godlinesse therefore passing by the most which might be alleaged it shall suffice as briefly as I can to touch some of the chiefe and principall all which I will reduce vnto three heads either as they respect God our neighbours or our selues The arguments of the first sort either respect God himselfe his nature and attributes both generally considered and as he exerciseth them towards vs or that duty which we are bound to performe vnto him Concerning the former there cannot be any more forcible reasons alleaged for the perswading of vs to serue God in duties of a godly life then a thorow consideration of Gods nature and attributes For first he is the onely true God Iehouah the most absolute Being who hauing his Essence in and from himselfe giueth being to all things and therefore to be serued by all creatures and especially by vs seeing in him we liue moue and haue our being He is God infinite Act. 17. 28. in all perfection and therefore ought in all things according to his nature to be serued with absolute and
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
and goe astray And if we be not able to try the spirits of our Teachers 1. Joh. 4. 1. Act. 17. 11. and to examine their doctrines by the Touch-stone of Gods truth how apt are wee to become a prey vnto seducers and false teachers and to fall into sects schismes and damnable heresies like blind men who not seeing their way doe stand wholly at the deuotion of their guides to goe with them whithersoeuer they shall be pleased to leade them Againe ignorance of Gods speciall prouidence is a notable pulbacke from pious duties whereby in a gracious and iust maner he doth euen in this life administer dispense his rewards to those that serue him preseruing them from all dangers and from the malice and fury of all enemies who oppose them in their Christian conuersation and prouiding for them all things necessary for their soules and bodies in such a competency and sufficiency as is most fit for his owne glory and their saluation and also his iudgements and punishments to them who neglect his seruice and spend their dayes in the workes of darknesse performing ready seruice vnto sinne and Satan For when we doe obserue no profit accruing vnto them who are carefull to please God by doing his will nor any discommodity or punishment accompanying those who walke in the sinful imaginations of their owne hearts we are much hindred thereby in all Christian duties and ready to take any course which may further our worldly and wicked ends seeing wee are neither restrained from euill by Gods feare nor stirred vp vnto any good duty by his loue neither terrified from sinne by his affrighting iudgements nor incouraged vnto vertuous actions by the expectation of his gracious rewards Finally ignorance is a notable impediment to a godly life because if we doe not know the duties which are required vnto it nor the chiefe things wherein it consisteth it is not possible that we should performe them If we doe not know what is pleasing and what displeasing vnto God what he requireth in our seruice of him and what he forbiddeth and condemneth as odious and abominable we shall mistake the one for the other yea be much more ready to doe such things as he hateth then such as are pleasing vnto him because our corrupt nature is prone to the one and auerse and backeward to the other Besides if we be ignorant wee cannot see the excellency profit and necessity of all Christian duties belonging to a godly life which as they are singular motiues to perswade vs vnto the imbracing and practising of them so the ignorance of them doth make vs vtterly carelesse and negligent In all which respects if we would remooue this impediment it is most necessary that we labour after the sauing knowledge of God and his attributes his will and prouidence and of all those duties of holinesse and righteousnesse which he requireth of vs and to this end carefully and conscionably vse all good meanes whereby we may attaine vnto it of which I haue spoken in the beginning of this Treatise For be wee well assured that so long as wee continue ignorant of these things it is not possible to performe any duty acceptable vnto God Neither let vs content our selues with a speculatiue idle and fruitlesse knowledge swimming in the braine in which though we excell all others we shall not become more godly and religious but rather more proud and vaine-glorious but let vs labour after that sauing and experimentall knowledge of God and his attributes his will and works whereby we find and feele the things wee know effectuall for the sanctifying our hearts and affections and for the renewing of our liues in all holy obedience vnto Gods will §. Sect. 3 That vaine curiosity is a great impediment to a godly life The other impediment respecting the vnderstanding is vaine curiositie when as neglecting to know those things concerning God and his will which he hath reuealed vnto vs in his Word we pry into his secrets which belong not vnto vs spending our wits in spinning such Spiders webs as are vtterly vnprofitable for any vse For whilest we delight our selues in the study of these captious curiosities we wholly neglect all vsefull knowledge of the mayne points of Christian Religion as being matters too obuious and common for our sublimated and subtle wits yea are so wholly intent vnto idle speculations that we can find no leasure for the practice of any Christian duties like those star-gazing Astrologers who so fixe their eyes vpon them to obserue their magnitudes motions and influences that they cannot discerne their way but are ready to stumble at euery stone and to slip and fall into euery ditch Which impediment if we would auoyd we must labour to mortifie our spirituall pride which is the mother and nurse of this idle curiosity Secondly wee must be wise vnto sobriety not presuming to vnderstand aboue that which is meete Rom. 12. 3. knowing that the secret things belong vnto God and onely things reuealed vnto Deut. 29. 29. vs. Thirdly let vs in the first place bend our studies vnto the attaining of such knowledge as is most profitable and necessary wherein we shall find such plenty and variety such high contemplations and diuine Mysteries that we shall haue little leasure or pleasure in looking after idle speculations and fruitlesse curiosities Finally let vs propound vse and practice as the maine end of all our knowledge and condemne as vaine and friuolous that which doth rather hinder then aduance it for the more we spend our time and strength about curious nicities the lesse remaineth for the gayning of solid knowledge and the practice of it in holy duties Other impediments there are which arise from the sinfull corruption of our intellectuall faculties which respect either our mindes imaginations and discourse of reason or our iudgements and conclusions which arise from them In respect of the former it is a notable hindrance of a godly life when as all our cogitations are so wholly bent vpon worldly things that we neuer enter into any consideration of our spirituall estate whether we and our actions are accepted of God or no or whether that wee doe please or displease him Nor euer thinke with our selues whether we are in the state of grace and saluation or of corruption and condemnation and whether wee take that course and walke in that way that leadeth to life and blessednesse or that which bringeth all that goe in it to hell and destruction And finally when as we as are so wholly sensuall and addicted to the present fruition of earthly vanities that we neuer consider whether the meanes be good or euill whereby wee may compasse them nor take any notice of the manifold euils both spirituall and corporall temporall and eternall which our sinnes will bring vpon vs if we continue in them without repentance nor yet of the manifold and vnspeakeable comforts and contentments blessings and benefits which accompany
before him all the dayes of our liues He hath bought vs with a price that we should glorifie God in our bodies and in our spirits because they are his He hath giuen himselfe for 1. Cor. 6. 20. vs not onely that hee might iustifie vs in the remission of our sinnes but also sanctifie and clense vs with the washing of the water by the Word that he Eph. 5. 25 26. might present vs vnto himselfe as a glorious Spouse and Church not hauing spot or wrinkle or any such thing but that we should be holy and without blame Finally he hath redeemed vs not onely from the guilt of sinne but also from our vaine conuersation by shedding his most precious Blood as the 1. Pet. 1. 18. Apostle Peter speaketh And therefore if wee doe not finde and feele the vertue of Christs death and merits as effectuall for our sanctification as for our iustification and to free vs from the corruption of sinne as well as from the guilt and punishment wee haue little cause to presume of their efficacy for our saluation seeing these are alwayes inseparably linked and conioyned Lastly let vs consider that as our Sauiour Christ came Mat. 9. 13. to saue sinners so withall to call them to repentance And that the Redeemer Esa 59. 20. came only to Sion and to them who turne from transgression in Iacob and therefore let vs not foolishly presume that we shall be his redeemed if wee continue in our sinnes without repentance Let vs not post off God to another time when he offereth vnto vs mercy and forgiuenesse But let Esa 55. 6 7. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Let the wicked forsake his wayes and the vnrighteous man his thoughts and let him returne vnto the Lord and then hee will haue mercy vpon him and abundantly pardon as hee hath promised Let vs not presume on Gods mercy whilest we continue in our sinnes yea rather after that wee haue vnfainedly repented of our sinnes let vs feare alwayes considering our Pro. 28. 14. owne frailty and infirmity which maketh vs apt to relapse into them and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling and whilest we presume of standing take heed of falling Phil. 2. 13. 1. Cor. 10. 12. And if we call God Father who without respect of persons iudgeth according to euery mans workes let vs passe the time of our soiourning heere in feare as the 1. Pet. 1. 17. Apostle Peter exhorteth vs. §. Sect. 4 Of presumption in neglecting the meanes of holinesse And thus wee see how carnall presumption generally hindereth vs from entring into or proceeding in a godly life and how we may remoue this impediment More especially we are hindred thereby when as wee presume that we may performe all duties required vnto it notwithstanding that wee neglect all meanes of sanctification and holinesse which God hath ordained for the working his graces in vs as hearing the Word receiuing the Sacrament Prayer and the rest by the extraordinary operation of his holy Spirit in vs. For the remoouing of which impediment wee are to know that howsoeuer God sometimes to shew the infinitenesse of his mercy goodnesse and power which are free and not tyed vnto any meanes doeth when wee least thinke of it and when wee haue not so much as a desire and indeuour to serue and please him regenerate and conuert vs according to that of the Apostle I was found of them that sought me not I was made manifest vnto them Rom. 10. 20. that asked not after me As we see in the example of those who comming to heare the Word onely for forme and fashion sake without any desire Act. 2. 13 37. to profit by it are notwithstanding effectually called and truely conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance And though also when greater meanes are wanting as in the time of persecution the Lord giueth an extraordinary blessing to such as are meane and small causing his seruants like Moses and Elias to goe on constantly for many dayes in the waies of godlinesse in the strength of one meale to the end it may appeare that the worke of conuersion and sanctification is not effected by any vertue inherent in the meanes but that it is a gift of his grace and conuayed vnto vs by the powerfull working of his holy Spirit yet this is not Gods common course and ordinary manner of working his graces in vs but ordinarily hee will haue vs to vse the meanes and sanctify them as his owne holy ordinances that they may bee effectuall to the ends for which we vse them which if wee neglect we doe in a presumptuous maner tempt the Lord and can haue hereby no more hope that God will worke his graces in vs or enable vs vnto the duties of a godly life then if we rest vpon his immediate prouidence and in the meane time neglect our meate which hee hath ordayned to nourish vs or our clothes which hee hath appointed vs to vse for the keeping of vs warme CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of minde feare and desperation §. Sect. 1 That scrupulosity is a great impediment to a godly life THe third sort of carnall affections which are impediments to a godly life are such as are in the quite contrary extreme to the former as anxious and superstitious scrupulosity heauinesse and too much deiection of minde feare and desperation Superstitious scrupulosity is when through naturall blindnesse and want of sound knowledge we doubt of all our actions whether they be lawfull or vnlawfull and call euery thing into question being ready to yeeld vnto euery tentation which abridgeth vs of our Christian liberty when some fearefull iudgement is suggested and threatned by the deuil and our owne corruption if we forbeare not the vse of things lawfull or doe not such things as are vnlawfull The which we mistaking for our owne thoughts and concluding that wee haue giuen our full consent vnto them though in truth they are the meere suggestions and tentations of our spirituall enemies doe yeeld our selues ouer vnto them as though wee were bound vpon some fearefull penalty to obey them though they haue no ground or warrant out of Gods Word yea in truth are expresly contrary vnto it The which is a notable impediment to a godly life First because it maketh vs to spend our thoughts and time about toyes and trifles as the vsing or not vsing such creatures the doing or not doing of such actions as are in their owne nature indifferent and of small importance whilst in the meane while wee neglect the maine duties of Gods seruice and of a godly life Secondly because these scrupulous and superstitious feares apprehending vpon euery vaine
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
only inchoate and begun And therefore as they are delighted with the Law of God in the inner man so they finde another law in their members Rom. 7. 23 24. warring against the Law of their mindes and leading them captiue to the law of sinne The which spirituall bondage affecteth them with such griefe and sorrow that it forceth them to cry out with the Apostle O wretched Gal. 5. 17. man that I am who shall deliuer me from the body of this death We are not wholy and perfectly sanctifyed but remayne partly flesh and partly spirit like a city which is at ciuill warres within it selfe And these doe continually lust the one against the other So that no sooner doe we set our selues to performe any Christian duties of a godly life in the spirituall part but presently the flesh opposeth and interrupteth vs in it No sooner doe wee resolue to goe forward in the waies of godlinesse but forthwith the corruption of our nature like an heauy burthen incompasseth vs and as it were clingeth about our neckes so as wee cannot proceede without much labour and wearinesse All which and many other the like impediments as they doe much disturbe and distract all in the duties of a godly life so especially yong beginners at their first entrance into it For then the Heb. 12. 1. flesh is strongest to oppose and the Spirit weakest to make resistance Then the world and worldly wicked men doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse when wee haue newly left their company and the pleasures of sinne and the baytes of worldly profits alluring vs to continue in our wonted courses are freshest in our memories when as wee haue lately renounced and forsaken them so as they are still scarce out of our sight Then the deuill bendeth all his might and malice his stratagems and engins of battry against vs as Sennacherib against Hezechiah when wee doe disclaime his seruice and refuse to pay him tribute Then wee meete with gteatest difficulties and haue least strength to ouercome them Then wee goe in the waies of Christianity like little children when they first learne to goe alone who at euery step are ready to stagger and fall through weakenesse and want of practice whereas when wee haue accustomed our selues to these courses for some moneths or yeeres wee goe both more steadily and with much greater safety and delight Finally then wee are like vnto sluggards who leaue their down-beds with much irkesomnes discontent but when they they haue once risen and shaken off their sloth they are sorry that they haue slept so long and goe cheerefully about their businesse Neyther did euer man repent of his repentance though at the first entrance it seemed vnpleasant difficult but rather feeleth such ioy and comfort in it that he much grieueth in his soule that he was no sooner grieued for his sins Now this difficulty is much increased vnto yong beginners by diuers meanes Frst because they are apt to trust too much vnto their owne strength which most faileth those that most rest vpon it and doe not walke in the life and strength of faith relying themselues wholly vpon Gods power and promises For so naturally are we through pride and selfe-loue addicted to our selues that we will not easily seeke for helpe abroad so long as any hope remaineth that we shal finde it at home Secondly because in our first beginnings we are more fickle vnconstant and vnsettled in our Christian courses For how can he make any good proceedings in his way who sometimes goeth forward and sometimes backward how can he dispatch his businesse who vndoeth one day that which he did in another or how should a man preserue his health and strength who one day carefully vseth good dyet or physicke and the next day neglecteth both and impayreth and hindreth them by the quite contrary courses Finally because we looke more vnto our selues then vnto God and so seeing the difficultie of the worke and comparing it with our owne weakenesse wee beginne to despaire of euer atchieuing it but in the meane time seldome or neuer looke vnto God who is all-sufficient to strengthen vs and to make vs perfect vnto euery good worke We apprehend our weakenesse to goe alone and are thereby discouraged because we consider not that wee are led and supported by the hand of our heauenly Father We see our wounds and weaknesses but not the salues and remedies We behold with Elias seruant who are against vs but through our spirituall blindnesse cannot discerne the more numerous and potent aydes that are on our side And finally we are ready with the Apostle to take notice of the Law of our members warring against the law of our Rom. 7. 24 25. mindes and leading vs captiue to the law of sinne but not with him to acknowledge with thankfulnesse our deliuerance by Iesus Christ And to be discouraged with the sight and sense of our infirmities but not to 2. Cor. 12. 9. consider that Gods grace is sufficient for vs. §. Sect. 4 That the difculty of a godlife must not discourage vs from it In all which respects it cannot be denyed but that there is some difficulty in leading of a godly life and much paines and labour required for the right performance of the duties which belong vnto it Notwithstanding this must bee no impediment to hinder vs from entring into and proceeding in the course of Christianity Yea rather because this aboue all things is most excellent profitable and necessary as concerning vs no lesse then the euerlasting saluation or condemnation both of our bodies and soules the difficulties which we finde in this way should bee so farre from discouraging and making vs sit still or turne backe againe to inioy our sinfull pleasures that they should rather inflame our disires whet and confirme our resolutions and make vs much more painefull and diligent in our indeuours that wee may attaine vnto it seeing though the difficulty were much greater yet the excellency profit and necessity of leading such a life doe farre exceede it And this vse our Sauiour Christ maketh of it For from the consideration of the small number which shall be saued and the difficultie of attayning vnto heauenly happinesse hee enforceth this exhortation Striue to enter in at the straight gate for many I say vnto you Luke 13. 24. Matth. 7. 13 14 will seeke to enter in and shall not bee able Because straight is the gate and narrow is the way which leadeth vnto life and few there bee that finde it So he telleth vs else-where that the Kingdome of God suffereth violence and the Matth. 11. 12. violent take it by force And the Apostle Peter hauing said that the righteous shall scarcely be saued that is not without much difficulty and laborious 1. Pet. 4. 18 19. diligence taketh thereupon occasion to perswade all both to patient suffering
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
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
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
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