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
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
continuall labour that they haue no leysure for the duties of a godly life §. Sect. 1 That Gods Commandements bind vnto obedience both poore and rich THe seuenth obiection is made by those who are afflicted with pouerty and cannot without much labour and great paines procure necessaries for the sustayning of their owne liues and those that depend vpon them O say they we are so miserably poore that vnlesse we spend our whole time in the workes of our callings we cannot get such a small competency as is sufficient to hold life and soule together nor food and clothing for our selues wiues children and families which we must prouide for vnlesse we would be worse then Infidels being bound so to doe both by the Law of God and nature And therefore hauing no spare time to spend in Religious duties we hope that God will haue vs excused and not impute the fault vnto vs but to our pouerty which necessarily constraineth vs to neglect the duties of his seruice which if wee had time and leisure like other men wee would willingly performe To which I answer first that the Law and commandements of God are giuen indefinitely and generally vnto all men the poore as well as the rich and tie all sorts of men equally and indifferently vnto obedience without any exemption or toleration granted to any state and condition Otherwise if such excuses might passe for current pay none would want pretences to slip their necks out of the yoke of obedience seeing prosperity and plenty as well as aduersity and penurie doe not want their seuerall imployments and distractions enow to hinder vs from the duties of Gods seruice if at least we will yeeld and giue way vnto them Secondly I answer that the state of pouertie being sanctified vnto vs is much more fit for the duties of Gods seruice then that which floweth with plentie and abundance as being lesse subiect to many potent vices and corruptions which hinder vs in them as pride and selfe-loue wrath and insolencie sloth and idlenesse intemperance insobriety and many others §. Sect. 2 That pouerty hindreth not Gods graces in vs but rather furthereth them Thirdly pouerty doth not hinder any of Gods graces in vs Yea through Gods blessing doth much further and increase them as meekenesse humility patience temperance sobriety watchfulnesse in prayer Yea it doth not make vs lesse fit for any either in respect of the graces themselues or the practice and exercise of them for sauing graces are not bought for money nor lost for want of coyne to purchase them but are the gifts of God which he giueth freely without respect of persons to poore and rich if they hunger and thirst after them according to that gracious call Ho euery one that thirsteth come yee to the waters and he that hath no money come yee buy and Esay 51. 1. eate yea come buy wine and milke without money and without price So our Sauiour Christ If any man thirst let him come vnto mee and drinke Joh. 7. 37 38 39. he that beleeueth on mee as the Scripture hath said out of his belly shall flow riuers of liuing water that is the sauing graces of his sanctifying Spirit as he expoundeth it in the words following Neither doth pouertie hinder the Spirituall exercise of any grace in our outward practice no not Christian bounty and beneficence which God measureth not by the greatnesse of the gift but the obedience and liberality of the giuer For if a man hath a willing minde hee is accepted 2. Cor. 8. 12. according to that which hee hath and not according to that which hee hath not as in this particular case the Apostle speaketh The which our Sauiour euidently sheweth in the example of the poore yet liberall widdow whose two mites being all her wealth was esteemed the greatest gift that was cast into the Treasurie Much lesse doth pouertie hinder vs in the duties of Gods seruice which seeing they are to bee performed not with outward pompe but in Spirit and Truth neede not the helpe of money and riches to further Ioh. 4. 24. vs in them And this the examples of all Gods Saints who haue liued in former ages doe euidently shew vnto whom pouertie was no impediment to hinder them from performing vnto God any dutie of his seruice For the poore Fishermen were no lesse diligent in all religious duties then the wealthy Patriarches poore Lazarus then rich Abraham Amos an heard-man then Esayas of the Kings stocke Paul a poore Tent-maker then Dauid a rich King yea our Sauiour Christ himselfe as hee exceeded all others in pouerty liuing vpon almes and not hauing a place of his owne Luk. 9. 58. where to lay his head so hee exceeded all men that euer liued in piety and in the practice of all Religious duties belonging to a godly life §. Sect. 3 That the more poore we are the more earnest we should be in Gods seruice Fourthly I answer that the more poore wee are in our outward estate the more intentiue and diligent should wee be in the seruice of 1. Tim. 6. 6. God and all religious exercises that being defectiue in earthly blessings wee may be made rich in all spirituall and sauing graces and that wanting with Peter and Iohn siluer and gold wee may with them exceede in Godlinesse which is the chiefest Gaine and bringeth with it the greatest contentment Finally that hauing no other patrimony in lands and houses wherein we might delight our selues wee doe make Gods testimonies to be our heritage for euer and the verie reioycing Psal 119. 111. of our hearts Fifthly seeing the whole earth and all therein is is the Lords and at his disposing to whom he pleaseth and it is his blessing alone which maketh rich therefore the more poore wee Psal 24. 1. are the more painefull and diligent should we be in all duties of his seruice that he may so blesse our labours and prosper our handy-worke as that it may be an effectuall meanes seruing his prouidence for procuring some sufficiency of these temporall benefits Thus Dauid acknowledged that it was the Lord whom he serued Psal 23. 5. that had furnished his table That it is he who giueth vnto all their Psal 145. 15 16. meate in due season and by opening his hand doth satisfie the desire of euery liuing thing That except the Lord build the house they labour Psal 127. 1 2. in vaine that build it except the Lord keepe the Citie the watchman waketh but in vaine And that it is in vaine for vs to rise vp early to sit vp late and to eate the bread of sorrowes vnlesse the Lord doe blesse our labours as the experience of many in all times plainely sheweth whose carking care and restlesse labours will not affoord them such necessaries as are cast vpon others with little paynes It is the Lord as 1. Sam. 2. 7 8. Hanna professeth who maketh poore and maketh rich
must ioyne with our reading serious Meditation 646 7 That wee must reade with affection and deuotion applying all to vse 647 8 That wee must reade orderly with diligence and constancy 647 9 Of the fittest time for this exercise 649 10 Of the wofull neglect of it 650 CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life 651 Sect. 1. That reading is a profitable exercise 651 2 That by it the minde is much inlightened in the knowledge of Gods will 651 3 Of many other benefits which reading bringeth 652 CAP. XXXII Of the choyce of our company by which we shunne the society of the wicked and consort our selues with the godly 653 Sect. 1. That we must carefully auoyd the society of the wicked 653 2 The Scriptures often warne vs to auoyd them 655 3 Examples of the faithfull to the same purpose 655 4 Reasons moouing vs to shunne euill company first because it is a strong tentation vnto euill 656 5 Other reasons to the same purpose 657 6 That we must consort our selues with the godly 658 7 That good company taketh away the tediousnesse of good exercises 659 8 That good company preserueth vs from falling into many sinnes and inciteth vs to many duties 659 9 That by good company we are fitted to performe Christian duties one towards another 660 CAP. XXXIII Of the extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing 662 Sect. 1. Of solemne thankesgiuing what it is and when to bee performed 662 2 When this duty is most seasonable how it differeth from that which is ordinary and the kinds of it 663 CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting 665 Sect. 1. What a true fast is and how it differeth from all other fasts 665 2 That the duty of fasting is morall and required in the Gospell as well as the Law 666 3 Of the causes of a true fast and when it is most seasonable 667 4 Of the ends of a true fast 668 CAP. XXXV Of the parts of a true fast or the things wherein it consisteth 670 Sect. 1. That the outward fast consisteth in totall abstinence 670 2 That wee must in our fast abstaine from the most part of worldly comforts 671 3 Of the inward and spirituall exercises in our fast 672 4 Of humiliation and penitency in our fast 673 5 That prayer must be ioyned with our fasting 673 6 That with our fasting we must ioyne vnfained repentance 675 7 That we must in our fast exercise our selues in all Christian duties 676 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. 678 Sect. 1. The first sort of reasons taken from Gods nature and attributes 678 2 The second reason taken from Gods loue towards vs. 680 3 The third reason taken from Gods decree of Election 681 4 The fourth reason taken from the benefit of our Creation 683 5 The fifth reason taken from the benefit of our preseruation 684 CAP. XXXVII Two other reasons mouing vs to a godly life the first taken from Christ giuen vnto vs by his Father the other from the couenant of grace made in him 686 Sect. 1. Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God 686 2 That the work of Redemption should moue vs to serue our Redeemer in all duties of a godly life 687 3 That by the couenant of grace wee are strongly bound vnto all Christian duties of a godly life 689 CAP. XXXVIII Of two other reasons mouing vs to a godly life the one taken from our effectuall calling the other from our free Iustification by faith 691 Sect. 1. That the benefit of our effectuall calling should mooue vs to serue God in the duties of a godly life 691 2 The second reason taken from our Iustification and the fruits that follow it 692 CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours 694 Sect. 1. The first reason taken from that thankfulnesse which wee owe vnto God 694 2 The second reason taken from that desire which should be in vs to glorifie God 695 3 The third reason taken from the will of God that wee should thus serue him 696 4 The fourth reason is that wee may adorne the Gospell of God which wee professe 698 5 That we must leade a godly life to auoyd offence 698 CAP. XL. Of such reasons mouing vs to the duties of a godly life as respect our selues 700 Sect. 1. The first reason taken from that dignity vnto which God hath called vs. 700 2 The second reason is because hereby we are assured that wee shall prosper in all our wayes 701 3 The third reason because without this indeuour all our outward exercises are vaine 701 4 The fourth reason taken from the consideration of our lost time before our conuersion 702 CAP. XLI Other reasons taken from our owne profit and the manifold benefits of a godly life 703 Sect. 1. That godlinesse is the chiefest gaine 703 2 That it assureth vs of freedome from all our sinnes 704 3 That by it we are freed from the punishment of all our sinnes 705 4 That it doth much strengthen vs against Satans tentations 707 5 That by a godly life wee are prepared against death 708 6 That therby we are freed from Iudgement and condemnation 709 CAP. XLII Other reasons taken from those singular priuiledges which are peculiar to those who serue God in the duties of a godly life 711 Sect. 1. The first priuiledge is that the Image of God is repaired in vs. 711 2 The second priuiledge is that by a godly life wee haue title to all Gods promises and first of temporall blessings 712 3 That thereby Gods sauing graces are much increased in in vs. 714 4 That it strengtheneth our hope and confidence in God 715 5 That it bringeth courage and true fortitude 717 6 That it keepeth our consciences pure and peaceable 717 7 That it causeth constancy and perseuerance 718 8 That it bringeth many benefits at the houre of death 719 9 That it bringeth inestimable benefits in the life to come 720 CAP. XLIII Of other singular priuiledges wherewith God crowneth a godly life 721 Sect. 1. Their conceit confuted who imagine that God wholly reserueth the rewards of those that serue him for the life to come 721 2 That God ordinarily giueth greatest plenty of worldly blessings to worldly men 722 3 That euen in this life God endoweth the godly with many singular and peculiar priuiledges and first that hee loueth them aboue all other his creatures 723 4 That God watcheth ouer the godly with his speciall prouidence and the benefits of this priuiledge 725 5 That hee guideth and gouerneth the godly with his grace and holy Spirit 727 6 That he guideth the godly in the time of their
yet thought of most to be no sinnes and free from the censure of law the which the Papists doe stifly defend making this concupiscence and lust after baptisme to bee no sinne Now this purity of minde and heart here required consisteth of two parts originall righteousnesse and perfect loue of our neighbours and our selues and the concupiscence of the Spirit Originall righteousnesse is both a cleanenesse from all vnrighteousnesse and euill concupiscence against our neighbours and a disposition and pronenesse to all the duties of charity the which righteousnesse the Lord hauing in our first creation planted in our natures doth iustly require it of vs in his Law though by our fall in the loynes of our first parents we haue lost it and can neuer attaine vnto it in any perfection Yea he doth it not onely in iustice towards all but also in mercy towards his elect to this end that seeing hereby their vnrighteousnesse corruption and misery in themselues they might bee forced to renounce themselues and their own righteousnesse and flee vnto Christ that both they might be clothed with his righteousnesse and by his Spirit be renewed according to his Image Ephe. 4. 22 23 24. Luke 1. 74 75. Tit. 2. 12 13. Rom. 8. 6 7. 7. 8 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11. in wisdom holines and righteousnes Contrariwise here is forbidden euill concupiscence which is either originall concupiscence or sin as it is referred against our neighbours the which is that habituall corruption of our natures and that euill inclination and pronenesse to lust against our neighbours contrary to the Law of God or actuall concupiscences which are euill motions in our mindes and hearts against our neighbours both hurtfull and foolish which motions are either euill phantasies and thoughts of the minde or euill affections and perturbations of the heart 1. Cor. 13. 5. all which inclining men to euill are repugnant to charity §. Sect. 10 Of the Spirit lusting against the flesh The spirituall concupiscence here required containeth the good motions of the Spirit and the lusting of the Spirit against the flesh The good motions of the Spirit are righteous charitable cogitations in our mindes concerning our neighbours and like affections in our hearts towards them which are to be imbraced and nourished in vs and contrariwise euill thoughts are to be shunned which either are cast into mens mindes by the diuell and are called his suggestions or arise from originall corruption and habituall concupiscence and both of them either sleeping or waking The lusting of the Spirit against the flesh whereby we Gal. 5. 17 24. fight against our corruptions and crucifie the flesh with the lusts thereof is here also commanded and to be intertained and imbraced of vs. Of which I haue written more fully in another * The fourth part of Christian warfare Treatise §. Sect. 11 Of the meanes inabling vs vnto the obedience of this Commandement The meanes whereby we may be enabled to yeeld obedience to this Commandement are of two sorts first such as tend to the attayning and preseruing of the purenes of the heart which are First to walke with God seeking to approue our hearts vnto him who searcheth and trieth as well our secret thoughts and inclinations as our outward words and actions Secondly to obserue and watch ouer our hearts and senses that no euill concupiscence doe arise in vs or enter into vs or if they doe arise or be suggested that we doe not admit them or forthwith extinguish and quench them Secondly to watch ouer our selues that no euill concupiscence do arise in vs or enter into vs to which end a twofold care is needful 1. When we are awake to keepe our minds occupied in good and holy meditations and exercised about lawfull things not suffring them to be idle or to wander about things vaine vnlawful 2. When we are to sleepe that we commend our soules into the hands of God desiring him to keep them safe from tentations and pure from concupiscences Thirdly to obserue and guard our sences especially our sight by whose ministery Gen. 3. 6. Josh 7. 21. Job 31. 1. Psal 119. 37. Ephes 6. 12. 2. Cor. 10. 5. the obiects of concupiscence are represented to the minde Fourthly that we put on and keepe fast buckled vnto vs the whole spirituall Armour of God which is mighty to cast downe imaginations and to subdue euill thoughts And finally that we frequently vse feruent and effectuall prayer vnto almighty God that he will assist and gouerne vs with his holy Spirit against all tentations and suggestions of the diuell the world and our owne flesh THE THIRD BOOKE OF A GODLY LIFE CONTAINING IN IT THOSE DVties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely §. Sect. 1 That the duties contained in the former Booke are to be performed daily and constantly vpon euery fit occasion AND thus haue wee intreated of the duties which are to bee performed of all those who desire to leade a godly and Christian life Now we are to shew how all these duties of piety righteousnesse and sobriety are to be daily and continually exercised of vs so farre foorth as our callings and occasions meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man seeing diuers of them are appropriate to diuers persons sexes and callings in which respect the subiect is not tied to performe the duties of the Prince nor the Prince of the subiect the husband of the wife nor the wife of the husband c. nor yet that all duties common to all Christians should be performed euery day seeing many times we want fit obiects to exercise them vpon as also conuenient time and leasure ability and opportunity But this is required of vs that at no time we commit any thing against the holy Law of God or thinke that any time company or other circumstance can make sinne seasonable nor yet omit any of the former duties when God requireth them at our hands giuing vs fit obiects occasions meanes and ability to performe them And that not onely some spare time bee allotted to these Christian duties taking liberty to spend the remainder of our dayes after our owne sinfull lusts or in the vnlawfull and base seruice of the world and the prince thereof for the worthlesse hire of earthly vanities but we must bee wholly taken vp of them and bee still exercised in the practice of some one or other of them as shall be most conuenient and will best sort with the aduancing of the glory of God and the spirituall and temporall good of our selues and our neighbours in respect of meanes and occasions
duties which they command and committing the sinnes which they forbid Whereof I shall not need heere to set downe the particulars according to which triall is to bee made seeing I haue done it already in the former part of this Treatise vnto which I referre the Reader who desireth to make vse of it for this purpose Only let vs know that the Law of God being a most perfect abstract of his will doth containe in it all vertues which he commandeth and vices which he forbiddeth and though it be briefe in words yet as Dauid saith it is in the sense and meaning exceeding Psal 119. 96. large And therefore when we goe to examine our selues according vnto it we must not looke so much to the bare words of euery Commandement as to their sense being inlarged according to the rules of extention which are grounded vpon the Scriptures and euen vpon reason and common equity As first where any vice or sinne is forbidden there the contrary vertue or duty is commanded and contrariwise Secondly where one particular vice is forbidden or duty commanded there all vices or duties of the same nature and kinde are forbidden or commanded as our Sauiour hath taught vs in his exposition of the Law Thirdly Mat. 5. 21 22 the Law being perfect doth require perfect obedience of the whole man and euery part inward and outward soule and body so also whole obedience vnto all and euery Commandement for hee that breaketh one of Iam. 2. 10. them is guilty of all and not onely that our obedience bee whole and totall in respect of the parts but also in respect of degrees that it bee in that perfection which this perfect Law requireth Fourthly the Law being spirituall and hauing a spirituall sense and power doth binde not Rom. 7. 14. onely the outward man to externall obedience but also the soule and secret thoughts the heart and conscience Yea the first and last Commandements haue a large extent aboue all the rest reaching euen to our thoughts and first motions which haue not the consent of will ioyned with them Fifthly where any vertue or vice is commanded or forbidden there also all the meanes and occasions are commanded or forbidden Sixthly where any duty is commanded or vice forbidden there also the signes of them both are also inioyned or prohibited for wee must haue a good conscience both before God and also before men and auoyd not Act. 24. 16. onely the euill it selfe but also all appearance of it And lastly the common rule of charity binding vs to loue our neighbours as our selues and that God may be glorified in their obedience as well as our owne the Law of God requireth that wee should not onely obserue all that is contriued Psal 119. 139. in it our selues but also prouide as much as in vs lyeth that it bee likewise obserued by our neighbours yea euen by our enemies §. Sect. 5 How we must aggrauate our sins in respect of circumstances And if by helpe of these rules we inlarge the Law of God according to the true sense and meaning of it and examine our selues answerably in all the duties which it commandeth and all the vices and sinnes which it forbiddeth we shall heereby come to a cleere and liuely sense and feeling of our sinnes in all the sorts and kinds of them vnto which when we haue in some measure attained we must then further examine our selues how often and innumerable times we haue reiterated and multiplyed the same sinnes against euery of Gods Commandements in thought word and deed And then wee shall plainely see that our sinnes in number exceed the haires of our head and the starres of heauen Which when we haue done we must in the next place consider how haynous they haue many of them beene in respect of their quality and degree Where we are carefully to take heed that we doe not as corrupt nature pride and selfe-loue perswade the most excuse minse and extenuate our sinnes but that wee looke vpon them in their naturall vglinesse and outragiousnesse and aggrauate them by all their circumstances of persons manner time place and the meanes which God hath giuen vs to preserue vs from committing them or of raising vs out of them by repentance As that wee haue thus and thus sinned not onely when wee were the vassals of Satan vncalled and vnregenerate with full consent of will and with all delight and cheerefulnesse but since wee were called regenerate and inlightened by Gods Spirit and since we haue giuen our names to Christ and professed our selues to be his seruants we haue oftentimes done seruice vnto Satan his arch-enemy by committing many sinnes not onely through frailty and infirmity either through ignorance or because we were taken vpon the sudden and at vnawares but oftentimes wittingly and willingly against knowledge and conscience yea sometime wilfully being transported with the violence of our carnall lusts and passions and as it were with an high hand against God That we haue thus sinned not onely in secret committing that wickednesse in Gods presence which wee would haue forborne in the presence of a mortall man but also openly and scandalously to the dishonour of God and slander of our profession That wee haue not seldome falne into these sinnes but often and many times yea euen after that we haue repented of them and haue resolued vowed and promised that we would leaue and forsake them That we haue committed these sinnes not against an enemy a stranger or one of meane condition like vnto our selues but against God omnipotent in power and glorious in Maiesty and vnto vs so infinite in grace and mercy that with all other blessings which we inioy or hope for he hath giuen the Sonne of his loue vnto vs and for vs that he might by his death worke that great worke of our Redemption and giue vnto vs life and happinesse who were the slaues of Satan dead in our sinnes enemies to God and our owne good and the children of wrath as well as others That we haue not by strong inducements beene drawne to offend so great and gracious a God but for meere trifles and the contemptible wages of worldly vanities That wee haue committed these sinnes being the members of Iesus Christ our Head and so as much as in vs did lie haue defiled him with the taint of our sinnes and drawne him as much as we could into communion with vs in our wickednesse that shed his precious blood to purge and purifie vs that we might be holy and without all blemish of sinfull pollution That we haue by our sinnes grieued the good Spirit in vs vexing him who is our Comforter by quenching his good motions and obeying the suggestions of Satan and the lusts of our sinfull flesh That we haue thus sinned and hauing falne haue lien in our sinnes without repentance notwithstanding the plentifull meanes which God hath granted of grace and sanctification As the
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
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
perfect obedience Hee is infinite and therefore the actions of all things finite must tend vnto him and bee determined in him as their supreme end And being infinite hee is but one onely God and therefore requireth our whole seruice there being none other to be worshipped and serued but he alone He is an holy Spirit and therefore must be serued not onely outwardly with our bodies but also with our soules in spirit and truth He is in his nature most pure Joh. 4. 24. and simple without mixture or composition and therfore we must yeeld vnto him simple and pure obedience without any by-respect or the mixture of humane inuentions with his most pure and perfect will Hee is eternall and is therefore to be serued and glorified in all ages and from the beginning to the end of times seeing he is to day yesterday and Heb. 13. 8. the same for euer and alwaies liueth to reward those that serue him and to take vengeance of them who rebell against him He is immutable and vnchangeable in himselfe and in his loue goodnesse bounty mercie and iustice toward vs and therefore ought to be serued of vs dayly and constantly without any leuity or wauering seeing there is no change in him towards vs. He is immense and omniscient so that wheresoeuer we are we are in his presence whatsoeuer we doe we are in his sight and therefore we are alwaies and in all places to carry our selues in all dutifull obedience as being euer in the view of our Lord and Master who standeth by and taketh notice of all our actions He is all-sufficient to reward our seruice and to preserue all those who depend vpon him against all enemies and therefore we must not be discouraged in his seruice by any worldly or spirituall wants seeing he is abundantly able to supply them nor by the aduerse attempts of any that oppose vs seeing he alone though we had no other helpes is sufficient to protect vs and to bring to nought whatsoeuer might or malice seeketh to hinder vs in the waies of godlinesse He is God blessed for euer yea blessednesse it selfe in whose fruition consisteth all happinesse and therefore ought to be serued with all the powers of our bodies and mindes seeing he only is able to make vs blessed He is Almighty and able to doe whatsoeuer pleaseth him the which also should effectually withdraw vs from all 1. Cor. 10. 22. Ier. 7. 19. sinne seeing thereby wee prouoke him to wrath who is powerfull to punish vs and moue vs to serue him in all Christian duties seeing hauing all power in heauen and earth he is able to reward vs in our wel-doing He is true yea truth it selfe and in this regard ought to be serued seeing he will most assuredly make good all his gracious promises which he hath made to all that serue and please him and contrariwise will bring to passe all his fearefull threatnings against those who neglect and disobey his commandements His will is absolutely good and the most perfect rule of righteousnesse and therefore our wills and actions must be conformable vnto it seeing so farre as they digresse and differ they are wicked crooked and erroneous So also the Lord is good yea the chiefe and supreme Goodnesse vnto which all things are to be destinated as their principall and supreme end the which should make vs deuote our selues wholy vnto his seruice seeing thereby both wee and our actions doe attaine vnto their supreme end and chiefe perfection and contrariwise become vaine and to no purpose if we and they be not thus imployed He is holy yea holinesse it selfe and therefore ought to be serued in holinesse and righteousnesse of all that approch neere vnto him and would be esteemed of his family for being himselfe holy he delights in those who are like him in holinesse neither can his pure eyes indure sinnefull pollution as being most contrary to his diuine nature He is gracious bountifull and munificent and therefore is to be serued with all diligence and cheerefulnesse seeing he who is so beneficent and liberall to all his creatures will be vnspeakeably bountifull towards those who glorifie him by their willing obedience He is louing gracious yea Grace and Loue it selfe and therefore being also infinitly louely deserueth worthily all loue and that wee should bring forth the fruits of it by doing all things that are pleasing in his sight He is most mercifull gentle patient and long-suffring and therefore is to be serued with all cheerefulnesse and comfort seeing he is so mercifull that he pardoneth all our sinnes so milde and gentle that he passeth by all our infirmities so patient and long-suffring that when wee are slack and slothfull in our dutie he doth not presently inflict deserued punishment but beareth with vs and expecteth our amendment He is iust yea Iustice it selfe the which also should make vs spend all our time in his seruice seeing without any respect of persons Act. 10. 34. he is the same to all that obey him and will not faile to recompence to the full our labour of loue nor to giue vnto vs that rich inestimable wages wherewith he hath graciously bound himselfe by couenant to reward our seruice nor contrariwise to inflict deserued punishments vpon those who being bound to serue him neglect their dutie And thus also those attributes which are improperly ascribed vnto God as shewing rather his actions then affections and his workes towards vs rather then his nature in himselfe may also yeeld vnto vs powerfull reasons which may moue vs to serue him As his anger and hatred against sinne and sinners which is nothing but his rewarding Iustice recompencing them as they haue deserued may moue vs effectually to flee all sin and wickednesse seeing his wrath is a consuming fire and wee like stubble before it in which regard it is a fearefull thing to fall into the hands of the euerliuing God His ioy whereby he Heb. 10. 31. delighteth himselfe in those that feare and loue him and so also replenisheth them with all ioy and happinesse in the fruition of him and his loue His sorrow and displeasure when wee vnkindly grieue him by our sinnes who hath beene so kinde vnto vs and if we make him sorry who is our ioy who shall glad our hearts in the day of our sorrow and comfort vs in our mourning His repenting in doing vnto vs the good he hath promised when wee doe euill and in bringing vpon vs his Iudgements threatned when wee turne from our sins and reconcile our selues vnto him by our wel-doing Finally his iealousie which is mixt of loue and anger should make vs wholy deuote our selues to his seruice seeing he can abide no corriuals in our loue and dutie but will be loued serued with all our hearts and with all our soules and therefore wee must not deuide our selues betweene God Matth. 22. 37. and the deuill the world and our
our selues in vaine by labouring after impossibilities Finally that though wee haue neuer so much grace and be as forward as any in the duties of godlinesse yet we may fall from this state and become as wicked as any other and therefore seeing when we haue done our best in seruing God and haue with much paines stored our selues with all spirituall graces wee may lose all our labour and become notwithstanding all our care and diligence vtter brankrupts in all goodnesse it were our best course to giue ouer this doubtfull paines in the seruice of God and to satisfie our owne lusts with the present fruition of worldly delights Of all which tentations which Satan as impediments casteth in our way to discourage vs in the course of godlinesse I haue largely spoken in the first part of my Christian Warfare and therefore heere thus briefly passe them ouer referring the Christian Reader to that Booke for his more full satisfaction in these points §. Sect. 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlinesse or from proceeding in them In respect of the godly life it selfe Satan raiseth against vs many lets and impediments either to hinder vs from entring into the course of Christianity or to make vs performe the duties required in it superficially and vnprofitably In respect of the former he vseth many deuices to stop our entrance into the wayes of godlinesse And first he laboureth to keepe our eyes blinded with ignorance that wee may not see the wayes of godlinesse wherein we should walke or if they be discouered by the light of the Gospel shining vnto vs hee will indeuour to keepe vs from seeing the profit and necessity of walking in them The former whereof we may auoyd by remembring and considering that sauing knowledge is one of the chiefe grounds of a godly life without which it is no more possible that we should performe the duties of Christianity then to walke in difficult wayes hauing no eyes to guide vs nor light to direct vs in them And therefore we must not content our selues with our good meaning and ignorant deuotion which can bring foorth no better fruits then blind superstition and will-worship which are odious vnto God but vse all good meanes whereby our minds may be inlightened with the sauing knowledge of Gods truth and carefully inquire after the good and old Ier. 6. 16. wayes as the Prophet speaketh that wee may walke therein and finde rest to our soules And for the auoyding of the other wee must know and remember that nothing in the world is so profitable and necessary as to walk in the wayes of godlinesse after that by the light of truth they are discouered vnto vs seeing this alone though all worldly things bee wanting will make vs happy and blessed in this life and the life to come Luk. 10. 42. whereas if we haue all other things and want this wee shall be wretched and miserable Secondly Satan laboureth to hinder vs from entring into the wayes of Christianity by alluring vs to continue in our sinful courses with the baites of worldly vanities and by causing vs to content our selues with the present possession of these earthly trifles hee maketh vs to neglect our heauenly hopes which are infinitely more excellent and permanent For the escaping of which snare wee must labour to contemne these inticing baites by considering that these worldly things are in respect of spirituall grace and heauenly glory vaine and vnprofitable vncertaine mutable and momentany as elsewhere I haue plainely shewed Christ Warf 2. part Thirdly he hindreth vs frō all duties of godlinesse by the deceitfulnesse of sin which he secretly windeth into our hearts by degrees till by many acts of wickednesse he hath brought vs vnto a custome which is like another nature and hath in it the commanding force of an vnresistable Law Which hindrance if we would auoyd we must watch ouer our selues that our hearts be not hardned through the deceitfulnesse of sinne to which purpose Heb. 3. 13. we must shunne the first occasions withstand the first motions of it and plucke vp these cursed plants before they be thorowly rooted or if wee haue already loaded our consciences with these dead workes our second care must bee to breake off our sinnes by vnfained repentance offering heerein to our corrupt nature an holy violence and as the Apostle speaketh We must lay aside euery waight and the sinne that doth so easily beset Heb. 12. 1. vs clinging as it were about our neckes to hold vs backe that wee may so runne with patience vnto the Race which is set before vs making voyd by degrees the strong custome of sinne by the acts of piety and righteousnesse vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience Finally Satan laboureth to hinder vs from entring into the course of Christianity by perswading vs to make delayes and when he cannot any longer make vs beleeue that it is needlesse or of small waight but that seeing the profit and necessity of it wee doe resolue to leaue our former sinfull liues and to betake our selues vnto Gods seruice he will perswade vs to deferre it for a time as a thing vnpleasing to our corrupt nature and vnprofitable to our worldly ends vntill we may finde some fitter opportunity and haue better settled our earthly businesse The which impediment I shal haue fitter occasion to remoue in the following Discourse Onely let vs here remember that if we will be aduised by our Sauiours wise counsell We must first seeke the Kingdome of God and his righteousnesse Math. 6. 33. which being a matter of greatest waight and in comparison onely necessary we must not put it off till after-times which are vncertaine but secure our selues of it whilest the day of saluation lasteth And these are the common impediments which Satan casteth into our way that he may stop vs from entring into the wayes of godlinesse with which if he cannot so farre preuaile as to make vs neglect all holy duties altogether hee will in the next place indeuour to make them vnprofitable for our saluation To which purpose amongst many other lets he chiefly and most vsually vseth these two The first is to keepe vs from feeling in them any power of godlinesse for the bettering of our spirituall estate by causing vs to performe these duties in a cold and formall manner more for custome then conscience sake The other is to make vs fickle and vnconstant in them performing them by fits and flashes when we haue least to doe and haue some spare time from our worldly imployments The former whereof wee may auoyd by setting our selues about the duties of Christianity as our mayne businesse with all resolute diligence and zealous deuotion knowing that it is impossible to trauaile in this way so full of difficulties and dangers without serious indeuour or to performe duties of so high a nature
with a liuely hope and still waite vpon thee when thou seemest to defer thy helpe Let vs haue a sensible feeling of thy loue shed abroad in our hearts by thy holy Spirit that being inflamed thereby wee may loue thee againe with all our soules and strength and all others in and for thee Let this fire of holy loue shew and approue it selfe by the flame and heate of godly zeale in seeking thy glory in and aboue all things feruently yet wisely and discreetly opposing whatsoeuer hindreth it and furthering all the meanes whereby it is furthered Worke thy feare in our hearts and let vs stand in awe of thee not onely for thy Iudgements but also for thy mercies abhorring nothing more then thy displeasure who hast euer beene vnto vs so gracious and good a Father Giue vs grace to yeeld vnto thee all sonne-like and true obedience both by doing that which thou enioynest and suffring that which thou imposest Adorne vs with meekenesse and humility and let vs be base in our owne eyes that wee may be precious in thy sight Replenish our hearts with Spirituall ioy in the assurance of thy loue and our saluation that nothing may dant or dampe it and stablish vs with thy free Spirit that we may neuer fall from thee but may perseuere in the profession and practice of true godlinesse till death summoneth vs to Iudgement Let vs be iust towards all and mercifull towards the poore and afflicted still abounding in all good workes and make vs temperate sober and thankefull in the vse of all thy blessings that they may further and not hinder vs in all Christian duties And as we implore thy goodnesse for those things which we want so with thankfull hearts and voyces we prayse magnifie thy great and glorious Name for all thy mercies and fauours vouchsafed vnto vs respecting either this life or the life to come And namely for preseruing our liues and blessing our labors for releeuing our wants and defending vs from danger this day past We beseech thee vnto the multitude of thy other graces adde this with the rest that we may make right vse of them for the stirring vp of our thankfulnes and inflaming of our hearts with thy loue O Lord be still gracious vnto vs and now receiue our bodies and soules into thy hand this night that they may be safe in thy keeping from all euill both of sinne and punishment and as we cease from the workes of our callings so much more let vs rest from all workes of darkenesse with a full purpose neuer againe to vndertake them Giue vs comfortable and quiet sleepe that our spirits being thereby refreshed and our strength renewed wee may be the fitter to serue thee in the generall duties of Christianity and the speciall duties of our callings Let not our sleepe breake off our spirituall watch but let vs still be in readinesse for the glorious appearing of Iesus Christ When we wake let vs wake with thee lifting vp our hearts and soules in holy and heauenly Meditations and praysing thee for all thy goodnesse Together with vs blesse thy whole Church this in which we liue our soueraigne Lord and King our Noble Prince the Prince and Princesse Palatine the Councell Magistrates and Ministers those which are afflicted and thy whole people beseeching thee in our seuerall places to giue vs whatsoeuer thou knowest needfull for vs for Iesus Christs sake to whom with thee and thy holy Spirit wee ascribe all glory and prayse both now and euermore Amen A Prayer for the Lords Day in the Morning O Lord our God glorious in Maiesty omnipotent in power infinite in all goodnesse perfection and our most gracious Father in Iesus Christ who hast created all things of nothing for thine own glory and man especially for thine own seruice the which he is bound to performe both by the right of creation wherin thou hast vouchsafed vnto him his being of Redemption whereby thou hast giuen vnto him his wel-being by restoring him to that estate of blessednes which he had lost by his sins But yet in a more especiall maner ought this seruice to be performed on thine owne peculiar Day which thou hast appropriated to thy worship consecrated to an holy rest both by thy commandement and also thine owne example We thine vnprofitable seruants and vtterly vnworthy of these high and holy priuiledges doe here present our selues before thee desiring and in some poore measure indeuouring to sanctifie this Day of rest and to glorifie thee by performing as we are able such duties of thy seruice as thou requirest Howbeit we must needs acknowledge to thy glory our own shame that we haue vtterly disabled our selues vnto them by our manifold grieuous sins For through our naturall corruption thy Sabbaths which should be our delight are become tedious vnpleasant thy seruice which should be our meat and drinke and euen the very life of our life and ioy of our hearts is become so lothsome and distastfull to our carnall appetite that either we vtterly neglect it or else performe it after a cold and carelesse manner with much dulnesse drowzines and irksome wearinesse Our wisdome is enmity against thee our vnderstandings dull in conceiuing spirituall things our thoughts imaginations so wholy carried away with earthly vanities that when they should be wholy intent vnto spirituall exercises they roue and wander after worldly trifles Our consciences are so loaded with dead works the guilt of our sins that they weaken our faith in applying thy promises and depriue vs of that confidence and comfort which we should otherwise haue in our praying and hearing Our memories are like riuen vessels which suffer the precious liquor of thy Word to run out without vse or profit Our wils are so stubborne and rebellious that we cannot submit to thine holy Ordinances but resist both the outward ministry of thy Word and the inward motions of thy holy Spirit Our hearts are so hardned with the deceitfulnesse of sin that they are not easily mollified with thy sweet promises and gracious benefits nor terrified and broken with thy threatnings and righteous Iudgements Our affections are so wholy corrupted and disordred that they are wholy set vpon worldly things and little loue and delight in thee and thy sauing truth in thy seruice and Sabbaths doe wee feele in our dead hearts in comparison of that feruour of affection which we sensibly perceiue in the pleasures of sinne and worldly delights And with this corruption of our sinfull soules our bodies likewise are so tainted and infected that they are altogether indisposed vnto thy seruice and exceeding dead and lumpish in the performance of all holy and Religious duties From which totall corruption of our natures haue issued and sprung those innumerable numbers of actuall transgressions whereby we haue broken thy whole Law and euery Commandement thereof in thought word and deed But especially we acknowledge our fearefull
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
afflictions 728 7 That hee inwardly guideth them by his grace and holy Spirit 730 CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit 731 Sect. 1. That he sealeth vnto the godly the assurance of their adoption 731 2 The second speciall priuiledge is illumination 732 3 The third is sanctification of the Spirit 733 4 The fourth is internall and spirituall ioy 733 5 The last is Christian liberty 734 CAP. XLV Of foure other maine priuiledges wherewith God crowneth a godly life both in this world and the world to come 735 Sect. 1. That hee bestoweth vpon them the Spirit of prayer 735 2 That he giueth them meanes to build them vp in grace vnto saluation 736 3 That they shall perseuere in the state of grace to saluation 737 4 Of their inestimable priuiledges in the world to come 739 THE SIXT AND LAST Booke of a godly life intreating of the impediments which vsually hinder and discourage men from entring into proceeding in the Christian duties which are required vnto it and of the helps and meanes whereby they may be remoued 742 CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the arch enemy of our saluation 742 Sect. 1. That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life 742 2 How we may remooue the former impediments 743 3 That Satans might and malice must not discourage vs and the reasons hereof 744 4 Of Satans tentations whereby he impugneth our faith 745 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlines or from proceeding in them 747 CAP. II. Of impediments which the world casteth in our way to hinder vs that wee may not leade a godly life and first such as are publike 749 Sect. 1. The first impediment arising from euill Magistrates 749 2 Of the impediments which arise from euill Ministers 750 3 4. The meanes to remoue this impediment respecting both Ministers and people 752 5 Of the impediment which ariseth from the euill liues of Ministers 754 6 Of the publike impediments which respect the people 755 CAP. III. Of such priuate impediments as the world vseth to hinder vs in a godly life and first those on the right hand 757 Sect. 1. Of the tentations of prosperity and that they are most dangerous impediments of a godly life 757 2 Of impediments arising from honours riches pleasures and from euill company 758 CAP. IIII. Of impediments on the left hand arising from afflictions and persecutions 761 Sect. 1. How the world seeketh to hinder our course in godlines by afflictions and persecutions 761 2 3. Of the worlds professed hatred whereby it discourageth vs in Christian duties 761 4 Of the false iudgement of the world shewed in the bitter censures of the godly 764 5 Of worldly contempt vnto which the godly are lyable 765 CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slanders and derision 767 Sect. 1. How we may be armed against slanders of the world 767 2 Of derision and scoffes which the world vseth to discourage the godly in all good courses 769 3 How we may be armed against them 769 4 Of the necessity of Christian Apologie and profession of the truth 771 CAP. VIâ— Of worldly persecutions and how wee may be strengthened against them 772 Sect. 1. Of the worlds cruelty in persecuting the godly 772 2 That it hath alwayes beene the lot of the godly to bee persecuted of the world 773 3 That our Sauiour Christ hath foretold these persecutions 775 4 Of the patience which the Saints haue shewed in suffering persecutions 776 5 That our persecutions for righteousnesse sake shall be richly rewarded 777 CAP. VIIâ— Of the impediments of a godly life which arise from scandals and offences 778 Sect. 1. The first scandall arising from the prosperity of the wicked 778 2 The second scandall arising from iudgement deferred 779 3 The third scandall arising from hypocrites 781 CAP. IX Of the impediments of a godly life arising from the flesh and first from the intellectuall faculties 784 Sect. 1. That the most dangerous impediments arise from the flesh 784 2 That ignorance is a great impediment to a godly life 785 3 That vaine curiosity is also a great impediment 787 4 5. Of impediments arising from an erronious iudgement 788 6 That infidelity is a great impediment to a godly life 793 CAP. X. Of manifold impediments arising from our corrupt hearts and affections 793 Sect. 1. The first impediment is an heart hardened through the deceitfulnesse of sinne 793 2 The second impediment is the loue of the world 794 3 The third impediment worldly cares 795 CAP. Xâ— Of impediments arising from carnall hope and presumption 797 Sect. 1. That carnall hopes are great impediments to godlinesse 797 2 That carnall presumption is another great impediment 799 3 Of the meanes to remoue the former impediment 800 4 Of presumptuous neglecting the meanes of holinesse 802 CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of mind feare and desperation 803 Sect. 1. That scrupulosity is a great impediment to a godly life 803 2 Of the meanes to be freed from it 805 3 That carnall feare is a great hindrance vnto godlinesse and the meanes to be freed from it 806 4 That carnall sorrow is another great impediment and how wee may bee freed from it 807 5 That desperation also hindreth vs and how we may be armed against it 809 6 That pride also is a great impediment and how to remooue it 810 7 That sloth also much hindreth vs and how we may arme our selues against it 811 8 Of wearinesse in well doing and how it hindreth vs and first that which proceedeth from an ill disposition of the body 812 9 Of that wearinesse which ariseth from the auersnesse of our willes vnto good duties 813 CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty 814 Sect. 1. That a godly life is possible vnto vs. 814 2 To whom a godly life is difficult and the causes of it 816 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate and the causes of it 817 4 That the difficulty must not discourage vs from it 819 5 That the recompence of reward must incourage vs against all difficulties 820 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull 821 CAP. XIIII That the godly life is not tedious and troublesome to the regenerate but easie and familiar 823 Sect. 1. That the regenerate haue a new nature vnto which a godly life is easie and pleasant 823 2 That
a godly life is made easie through the power of God the Father assisting vs. 825 3 That God the Sonne ioyning with vs taketh away all difficulty 827 4 That the duties of a godly life are made easie by the assistance of the holy Spirit 829 5 That the sauing graces of the Spirit make it easie and familiar 829 6 That Christian fortitude ouercommeth all difficulties and maketh a godly life easie 830 7 Of meanes whereby wee may attaine to Christian fortitude 831 8 That by daily and constant practice we may easily ouercome all difficulties 833 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life 835 CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerfull and pleasant sweet and delightfull 836 Sect. 1. That though a godly life were sad and sorrowfull yet this should not discourage vs from it 836 2 That sanctification taketh not away our ioy delight but only changeth and improueth it 838 3 That no ioy of worldlings is comparable to that which is in Christians 839 4 Of the diuers obiects of our spirituall ioy 841 5 That the Christians chiefest ioy is spirituall and wherein it exceedeth all other ioyes 842 6 That this spirituall ioy is proper to the godly and belongeth to none other 844 7 An admonition to the faithfull to lay hold on this ioyfull priuiledge and to shake off sorrow and sadnesse 846 CAP. XVI Three other obiections of the flesh against a godly life propounded and answered 848 Sect. 1. That a godly life taketh not away any lawfull liberty but rather establisheth it 848 2 That it taketh not away friendship and good society but rather confirmeth it 849 3 That a godly life doth not bring with it want and pouerty 850 4 That though many godly men are poore that godlinesse is no cause of their pouerty 851 CAP. XVII Their obiection answered who alleage that their pouerty presseth them to such continuall labour that they haue no leisure for the duties of a godly life 852 Sect. 1. That Gods Commandements bind to obedience poore and rich 852 2 That pouerty hindreth not Gods graces in vs but rather furthers them 853 3 That the more poore we are the more earnest we should be in Gods seruice 854 4 That if being poore wee carefully serue God wee may securely cast our selues vpon his gracious prouidence and expect him to be our reward 854 5 That the obiection of pouerty is but a friuolous and false excuse 856 CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties 857 Sect. 1. That earthly blessings are no hindrances to godlinesse but the immoderate loue of them 857 2 That we must not vndertake all imployments which the world and the flesh will presse vpon vs. 859 3 That no businesse is of like moment as by seruing God to saue our soules 859 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours 860 5 That the duties of our particular callings must giue place to the generall calling of Christianity 861 6 That we haue time sufficient for religious and ciuill duties if it bee wisely husbanded 863 7 That none are exempted by God from the duties of his seruice vnder pretence of any businesse 860 CAP. XIX Their obiection answered who excuse their neglect of religious duties vnder pretence that the times and places wherein they liue are full of corruption 866 Sect. 1. That the corruption of the times is a strong tentation to withdraw vs from godlinesse 866 2 That though it bee hard to flesh and blood to liue righteously in corrupt times yet it is possible yea easie to the regenerate 868 3 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall 869 CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered 870 Sect. 1. That it is not enough to liue harmelesly vnlesse wee also performe religious duties 870 2 That it is not sufficient to serue God in some things and at some times 871 3 Their obiection answered who pretend that they haue outgone many others 872 4 Their obiection answered who affirme that Ministers onely are bound to the strict performance of religious duties 873 5 Their obiection answered who pretend want of meanes 875 6 Their obiection answered who pretend that it is not safe to be more forward then other men 876 7 That the duties of a godly life must not be delayed 877 8 The Conclusion of the whole Treatise 881 A Paraphrase vpon the Lords Prayer 884 A priuate Prayer for the Morning 891 Another priuate Prayer for the Morning 896 A Prayer for the Family in the Morning 899 Another Morning Prayer for the Family 903 A Prayer for the Family in the Euening 906 Another Euening Prayer for the Family 909 Another Morning prayer for the Lords Day 913 A Prayer for the Lords Day in the Euening 916 A Prayer before the receiuing of the Sacrament of the Lords Supper 928 A Thankesgiuing after the receiuing of it 923 A Prayer for the sicke 956 A Prayer for children 960 The end of the Table THE FIRST BOOKE OF A GODLY LIFE CONTAINING THE GROVNDS AND fundamentall graces whereby it is supported CAP. I. Containing the Preface to the following Treatise which sheweth the excellencie profit and necessity of the subiect matter therein handled §. Sect. 1 That the end of euery thing is to be preferred before the meanes which are destinated vnto it ACcording to the rules of reason wee esteeme the end of al things to be the best and to be preferred before the things which are destinated to the atchieuing of it and euery thing as it doth more of lesse conduce hereunto so doth it gaine or lose a higher place in the worke of excellency because that which aduanceth the end most furthereth that which is most to be desired namely perfection and fruition Thus the end of Physicke is health and therefore that Physicke is to be esteemed best which most soundly and surely confirmeth or recouereth it The end of Lawe is Iustice that euery man may quietly inioy his owne and therefore that Law and practice of it is to be chiefely esteemed not which through the helpe of Sophisticall wit and audacious skill filleth the Lawyers purse by protracting suites and hindering or delaying the course of Iustice but which best helpeth the Clyent to the speediest and surest recouery of his right The end of Warre is Peace and therefore that warre to be preferred which being iust alwaies endeth in such a peace as is sure secure and permanent Thus man being the end of all vnreasonable creatures in the heauens and earth they being made for his vse and benefit is in this regard to be aduanced in excellency aboue them
they are regenerate and hold place in all our actions and indeuours Neither will God in his seruice accept of a heart diuided whereof one part is giuen vnto him and another to the world nor of a double heart one while ayming at his glory and another while at the glory of the world sinister and earthly respects Neither can we after this sort serue God and Mammon nor with an vnsettled resolution which now inclineth to Gods seruice and soone Matth. 6. 24. after to the seruice of Satan for the base wages of sinfull profits and pleasures nor with such a lame indeuour as maketh vs halt betweene gaine and godlinesse Religion and worldlinesse the praises of men and the approbation of God and a good conscience But we ought with such firme resolution goe out of the Sodome of sin that we must not cast a looke backward Luk. 17. 32. as relenting in our purpose and seeming loth to leaue it and so set our hearts and hands to the plow of Gods husbandry that we neuer giue it ouer till we bring foorth plentifull fruits of holinesse that so after we may reape the haruest of heauenly happinesse In regard of the obiect Luk. 9. 62. also they must be intire and haue respect vnto all Gods Commandements desiring Psal 119. 6. resoluing and indeuouring to please God in all things both in flying and forsaking all manner of sinne which he hath forbidden and imbracing and practising whatsoeuer duties he hath inioyned and commanded So that it is not enough if with Herod we serue God in some things and take libertie to serue the deuill the world and our owne lusts in others that wee leaue some sinnes which are lesse pleasant or profitable and retaine others which bring more profit or delight nor that wee imbrace and practise some vertues and Christian duties which are more easie and lesse costly and neglect others which are more chargeable and require greater paines and diligence And when we are commanded by God to slay all the cursed Canaanites and Amalekites of sinfull corruptions wee must not put some only to the sword and keepe others aliue to pay the tribute of pleasure or profit to our carnall lusts neither kil and mortifie the leanest of this cursed cattell which serue vs for little or no vse and let the fattest liue as best seruing to feede our fleshly appetite but wee must deuote them all vnto God as an accursed thing and desire and resolue as much as in vs lyeth not to leaue any one aliue to carry tidings to the deuill of the slaughter of the rest Yea if there be an Agag which is more potent and powerfull in vs then any other we must take our first and chiefe care how that may be subdued and killed or such an Herodias and darling sinne that our flesh more doteth on then any other of our corruptions we must with most care and circumspection yea with most hatred and detestation in respect of our part regenerate put that farthest from vs as most hurting our Christian growth and hindring our proceedings in the wayes of godlinesse According to the exhortation of the Apostle Let Heb. 12. 1. vs lay aside euery weight and the sinne that doth so easily beset vs and let vs runne with patience the race that is set before vs. As on the other side the more difficulty wee finde in any holy duty by reason of that auersenesse which we feele in our corrupt nature vnto it the more vehement must our desires resolutions and indeuours be to imbrace and practise it euen as the trauailer taketh willingly most paines in going vp the hill that lieth in his way homewards and the Water-man imployeth the more strength and indeuour in handling his Oares when as he roweth against wind and tide then when they both fauour and further him §. Sect. 5 That our desires resolutions and indeuours must aime at the meanes as well as the end Thirdly that our desires resolutions and indeuours may bee sincere and acceptable vnto God it is required that we as well ayme in them at the meanes whereby they may bee accomplished as at the end and take all occasions and vse all helpes which may inable vs to Gods seruice and with like diligence auoide all lets and impediments whereby we might be hindered in it as we desire and indeuour to performe the seruice it selfe which God requireth For where he inioyeth any duty there he no lesse requireth the meanes and opportunities which inable vs thereunto and to thinke that we can performe the dutie and neglect these helpes is to imagine that wee can liue long and eate no food or come speedily to our iourneys end and neuer trauaile in the way that leadeth vnto it As therefore it was a vaine wish of Balaam to die the death of the righteous when as he neuer tooke care to leade a righteous life so is it no lesse vaine to desire that we may leade the life of the righteous when wee doe not desire resolue and indeuour to vse the meanes that inable vs to doe it And such are the desires and resolutions of those who out of blinde deuotion indeuour to leade a godly life continuing in their ignorance and neglecting all good meanes whereby they might come to the knowledge of Gods will and so conforme their liues in obedience vnto it who thinking it enough to haue a good meaning doe tyre themselues in their owne superstition and spend all their labour in vaine offering vnto God in stead of his pure seruice which hee hath commanded their owne will-worship and humane inuentions and traditions which he hath so often in his Word forbidden and condemned But quite contrary was the course and carriage of holy Dauid in his desire and resolution to leade a godly life for as he longed and had his heart euen broken with the vehemencie of his desires to keepe Gods Satutes and Lawes so with like earnestnesse hee hungred and thirsted after the meanes which might inable him vnto it which was to come into Gods Courts the visible place of his presence to heare his holy Word read and preached vnto him As the Psal 42. 1 2. Hart saith he panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God And againe O God thou art my God early will I seeke Psal 63. 1 2. thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I haue seene thee in the Sanctuary §. Sect. 6 That they must not be lazie and idle but diligent and painfull Fourthly our desires resolutions and indeuours to leade a godly life must not be lazie and luskish idle and slothfull but exceeding industrious painfull and diligent in the vse of all good meanes whereby wee may attaine vnto it For being
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
truly sayd that the iust doe liue by their faith and that they cannot leade their Heb. 2 4 liues in holinesse and righteousnesse without it For there are so many mighty enemies that encounter vs in this way so many difficulties and dangers which we must ouercome so many duties contrary to our corrupt nature to be necessarily performed and so many strange corruptions to be mortified and subdued in vs that if we respect our owne strength it will plainely appeare to be vtterly impossible to goe forward in the course of godlinesse or to attaine vnto any measure of that sanctification which we labour after whereas contrariwise if wee renounce our selues and our owne strength and by a liuely fayth rest vpon the power and promises of God for the beginnign continuing and perfecting of this worke then neede we not to be discouraged by our wants and weakenesses from vndertaking or proceeding in it nor by the malice and might of our spirituall enemies or any other difficulties which meete vs in the way seeing we are assured that the Lord our God is all-sufficient to remoue all impediments to giue vs strength against all opposition to make things in themselues impossible to become possible and easie vnto vs and not only able but also willing to bring vs on in the wayes of godlinesse and to perfect that good worke of grace in vs which he hath begunne In which respects we haue great cause with all courage and cheerefulnesse to vndertake this worke and to goe on in the wayes of godlinesse if by faith wee are once perswaded that we shall in Gods good time ouercome our spirituall enemies subdue our strong corruptions performe with ease and comfort those duties which seeme yet so difficult and in some good measure attaine vnto that sanctification and holinesse of life which wee labour after §. Sect. 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification Now the meanes to attaine vnto this faith and to be more and more confirmed in it is to consider that God the Father hath elected vs as well Ephes 1. 4. to the meanes as to the end and as he hath ordayned vs vnto life eternall so also that we shall walke in the way of holinesse and righteousnes that leadeth vnto it according to that of the Apostle he hath chosen vs before the foundations of the world that we should be holy and without blame And therefore as his election is certaine to bring vs vnto euerlasting happines so also to conduct vs thither by this way of holinesse eyther by a shorter cut as the thiefe vpon the Crosse who was not cōuerted before he suffred or by alonger way as Simeon Iohn the Apostle and many others So in that golden chaine of saluation whom hee did predestinate them also he called Rom. 8. 30. whom he called them he iustifyed and whom he iustified them he glorifyed the decree of God is coupled and linked vnto the end by the meanes which come betweene them Againe we haue Gods promises vpon which wee may build our faith as well for our sanctification as for our saluation and that not only as the promises of life eternall include the promise of holynesse and a godly life as the way that leadeth to that end but seuerally and in speciall manner For in the Couenant of grace the Lord promiseth to write his Law in our hearts by which phrase is signified that we shall not only know his will in our vnderstandings but incline vnto it with our affections Ier. 31. 34. that we may practise it in our liues euen as the law of nature written in the heart of Adam by creation inabled him both to know it and also to imbrace and obey it So God promiseth that vnder the Kingdome of Christ he will take away their corruptions of nature and make them to become new creatures Yea the Lord hath not onely said but Esa 11. 6 9. sworne it that all who are redeemed out of the hands of our spirituall enemies Luke 1. 74 75. shall worship and serue him in holinesse and righteousnesse before him all the daies of their liues that is not by fits and starts but from the day of their conuersion to the day of their death Againe the Lord promiseth to giue his Spirit to those that aske him and our Sauiour that he will send the Comforter who shall leade vs into all truth so that he shall not barely teach Luke 12. 11. Iohn 16. 13. vs the way but guide vs in it subduing the flesh with the lusts thereof and inabling vs to withstand the tentations of Satan and the world to ouercome all difficulties and to hold out in our profession and practice of true godlinesse vnto the end Moreouer we may haue a sufficient ground for this speciall faith if we consider that the vertue of Christs death being Rom. 6. 4. applied by faith is as effectuall for the mortifying of our flesh and sinfull corruption as for the taking away of the guilt and punishment of our sins and that his resurrection is as powerfull to rayse vs vp to newnesse of life in this world as to the life of glory in the world to come and therefore they that haue part in Christ may apply him vnto themselues by faith for assured sanctification as well as for iustification or saluation according to that of the Apostle But ye are in Christ Iesus who is of God made vnto vs wisedome and righteousnesse and sanctification and redemption that is not 1. Cor. 1. 30. onely sufficient to make vs holy by imputation of his holinesse but by working in vs inherent holinesse by his Spirit Finally the holy Ghost who dwelleth in vs is all-sufficient to perfect the worke which hee hath begun and will not willingly lose his labour in giuing it ouer before he Phil. 1. 6. hath attayned his end And therefore though our flesh be neuer so rebellious he both can and will tame and mortify it though our enemies bee neuer so many and malicious he is all-sufficient by his owne strength in our greatest weakenesse to ouercome them And though we meete with neuer so many difficulties he will so assist and strengthen vs that they shall not bee able to hinder vs from proceeding in the way of holinesse till we come to our place of happinesse Now if by these considerations we strengthen our fayth in this speciall perswasion that if wee will waite Gods leysure in the vse of all good meanes wee shall certainely attayne vnto that sanctification which we labour after it will bee a notable incouragement to make vs goe on cheerefully in the practice of all duties which concerne a Christian life for who would not couragiously fight that is beforehand assured of victory or run a race that is sure to come to the goale and winne the garland or vndertake waighty and necessary enterprises though of great difficultie if he
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
all their carriage Tit. 2. 2 4. Pro. 16. 31. and behauiour graue and sober to counsell and instruct the yonger out of their greater wisedome and experience and to bee examples and precedents vnto them of all good duties And the duties of the 1. Tim. 5. 1. Leuit. 19. 32. Iob 32. 4 6 7. Iob 12 12. 32. 7. yonger sort towards them are to reuerence them inwardly and outwardly as fathers to imitate their good example and acknowledging their wisedome and better experience to make vse of their counsell and instructions for their information and direction Secondly superiours in birth and place as nobility and gentry whose dutie is that as they are Peeres of the Realme and pillars of the Common-wealth so they aboue others seeke the good and flourishing estate of it and bee as pillars of Marble firme and strong to vphold it with their strength like those pillars Iachin and Boaz which Salomon built and not through luxurie prodigality and all excesse wasting their estates and retayning onely their titles and honours become like rotten posts gilded and painted which let the building fall when it leanes vpon them Secondly that they approoue themselues truely noble and generous by being like the nobles of Berea more forward in receiuing the Word and Act. 17. 11. imbracing true Religion then ordinary men Thirdly that being placed like starres in this earthly firmament they doe good to their inferiours both by shining vnto them in the light of a good and holy example and by those vitall influences of comfort in the workes of protection mercy and Christian charity vnto which their greater meanes high places and dignities doe inable them and not like wandering Planets which keepe no where any settled residence and are so clouded with obscurity that the poore know not where to finde them when they most need them The duty of inferiours towards them is that they giue vnto them that honour and respect which is due vnto their places and not enuy vnto them their high dignities knowing that promotion commeth neither from the East nor West but from God onely wise who pulleth downe one and setteth vp another as it seemeth best to his godly wisedome Thirdly superiours in wealth and riches whose duty is to vse them as great and notable instruments of doing good both publikely in the Church and Common-wealth and priuately to particular persons as God offereth vnto them occasion and opportunity and not wastefully consume them on their owne lusts nor niggardly hoord them vp doing no good with them either to themselues or others The duty of inferiours and the poorer sort towards them is that as God hath aduanced them aboue themselues in these temporall blessings so in humility acknowledging their preferment they giue vnto them that respect which their place and state requireth and communicate vnto them the benefit of their labours as the other vnto them the benefit of wages and rewards Secondly that they reuerence them in respect of that ability with which God 1. Sam. 25. 8. hath inabled them to doe good publikely to Church and Common-wealth and priuately vnto themselues and others Lastly among superiours in excellency we are to number benefactours whose duty is to giue 2. Cor. 9. 7. Luk. 6. 33 34. their benefits cheerefully without grudging and quarrelsome wrangling which displeaseth more then the gift contenteth Secondly to giue freely and not with sordid respect of greater aduantage Thirdly speedily whilest Pro. 3. 28. there is power in their hands and not after many delayes Fourthly discreetly making choyce either in respect of the parties worth or at least Mat. 25. 40. present necessity and not rashly and carelesly which is rather through neglect of the gift then for loue of the party vpon whom it is bestowed Lastly hauing bestowed benefits they must not boast of them to others nor Iam. 1. 5. insult ouer the party to whom they haue done good which were but to make their benefit as a golden chaine to bind them to slauery nor finally to vpbraid them with what they haue done vpon euery slight occasion which is no more pleasant to the party who hath fed of their fauours then the distastefull vpbraydings which follow a surfet The duties of inferiours towards their benefactours are first inward and hearty thankfulnesse whereby they acknowledge them as Gods instruments in doing them good and accordingly loue and respect them according to their desert Secondly they are not to vilifie the benefit but highly to esteeme it either for its worth or their necessity and vse of it or the minde and good will of the giuer And outwardly also they are to testifie their thankefulnesse both by word in thankesgiuing praysing their benefactour Rom. 16. 4. as opportunitie is offered and magnifying the greatnesse of the benefit receiued and also in deed both by being alwayes ready to make requitall when God shall giue abilitie and by supplying what is wanting in their power by their feruent prayers for them vnto God 2. Tim. 1. 16. who is all-sufficient to recompence and reward their bountie towards them §. Sect. 3 The duties of superiours in authority in generall and of inferious towards them Superiours in authority are such as haue not onely a place of excellency aboue vs but also of power and iurisdiction as our gouernours Whose duty in generall is to vse all good discipline both in respect of rule and gouernement and also due correction and punishment They ought to gouerne them in the Lord as his deputies and in his stead and therefore to doe the acts of iustice as if God himselfe were present or did but vse their bodies tongues and parts to performe his owne will In which respect their chiefe care must be as to doe Iustice themselues and administer righteous iudgement so to containe their inferiours in the duties of 1. Tim. 2. 2. piety and iustice therein seeking not themselues or their owne gaine by corruption bribery extorsion or any kinde of wrong and oppression but Rom. 13. 4 6. 2. Chro. 19. 6. the glory of God chiefly and next vnto it the good of their societies and of euery particular person vnder their gouernment In respect of correction and punishment their duty is to administer Iustice according to the qualitie of their inferiours offence wherein they are to vse discretion rightly iudging both of the cause and the disposition of the offendour and correcting lighter faults and infirmities with rebukes and threatnings and greater faults committed wilfully with reall punishments proceeding herein with wisedome iudgement loue and patience seeking either the amendment of the parties if they bee corrigible or of the societies in which they liue by taking away sinne and euill auerting Gods more fearefull and generall iudgements and causing others to feare and Gen. 18. 21. Iosh 7. 25. so to auoide the like sinnes and not out of passion choller and hatred of their persons And secondly they must
and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in
alone able to deliuer vs from all euill and craue instantly his protection from all enemies and the direction of his holy Spirit that by the good guide thereof we may thorowout the whole day be preserued and kept in the way of righteousnesse and holinesse and from erring and going astray in the by-paths of sinne §. Sect. 4 That wee must imbrace all vertues and Christian duties And as we are thus daily to arme our selues against sinne so are wee constantly and continually to desire and resolue in our hearts that we will imbrace all vertue and performe all Christian duties both vnto God our neighbours and our selues thorowout the whole day not thinking any grace or good duty so small that it may be neglected or so difficult and of such an high nature that it may not be attempted and sought after Neither must we content our selues to take the occasions of well-doing when they are offred thrust vpon vs but we must exercise our minds by studying and aduising how we may get gaine the best opportunities of doing most good both for the aduancement of Gods glory and our owne and our neighbours good But especially wee must set our selues with most earnest study and serious diligence to attaine vnto and adorne our soules with those graces wherein they are most defectiue and to performe those duties which our consciences tell vs that wee haue in time past most neglected not because they were in their owne nature lesse excellent profitable or necessary for so when time and opportunity will not suffer vs to performe all we may omit lawfully those duties which are of least vse and importance but because our corrupt natures being most auerse vnto them we finde them most difficult and vnpleasant vnto vs. For so shall we receiue a double benefit not onely doing that which is good but also in doing it profit daily in the denying of our selues and our owne wils in the mortifying of our corrupt nature in that wherein it is most strong and rebellious and in strengthening our regenerate part and new man in that wherein it is most weake and defectiue And if wee would thus daily inlarge our desires and strengthen our resolutions to the imbracing and practising of all vertuous actions and good duties we should receiue singular profit by it For we should not so easily as we doe let slip the occasions of well doing but take hold of the opportunity when it is offered we should not be so faint-hearted and weake-handed in good duties nor so easily daunted and discouraged in them but should become strong and valorous if we would thus daily confirme and strengthen our hearts and hands by these good resolutions that we will let passe no opportunity of performing those Christian duties which God requireth of vs. Finally notwithstanding our many frailties and infirmities in our best actions and slips and falls into sinne we should be accepted of God through Christ in this Euangelicall obedience as though it were free from all imperfection seeing he respecteth more our hearts then our hands and our resolutions and indeuours more then our abilities and performances CAP. IX Of the fifth and sixth daily duties which are to conforme our selues to Gods Law and to submit our selues to his good pleasure §. Sect. 1 That we must conforme our thoughts words and actions according to Gods Law THe fifth maine duty wherein we are daily to exercise our selues is that we rightly dispose of all our thoghts words and actions so as they may in all things be conformable Phil. 3. 20. Matth. 6. 33. Col. 3. 2. to the Law of God In respect of our thoughts our care must be that we be not earthly minded like Citizens of the world nor suffer them to be fixed and fastened vpon earthly and momentany vanities which profit not as how we may get or keepe the honours riches and pleasures of the world by carnall and vnlawfull meanes which are too base obiects for them which are of so high and diuine a nature but that they be chiefly taken vp and exercised about spirituall holy and heauenly things as of their excellency profit and necessity by what meanes we may obtaine or hauing them in some measure may be more inriched with them how we may safely keepe them and bee secured from feare of losing them How wee may bee more and more vnited vnto Christ and assured that both he and all his benefits doe belong vnto vs. How wee are so to carry our selues that wee may more sensibly and feelingly apprehend the power and efficacie of his death and resurrection working in vs and replenishing our hearts with Phil. 3. 10. sweete consolations and ioy in the holy Ghost How we may be daily more assured of Gods grace and fauour and feele and discerne the light and warmth of his louing countenance shining vpon vs and inflaming our hearts with his loue How we may withstand tentations and get mastery ouer our strongest corruptions and how wee may daily bee more renewed and strengthened in all grace and goodnesse that we may increase in bringing foorth more fruits of holinesse and righteousnesse And with these and such like holy and heauenly meditations our mindes must chiefly be taken vp and when wee exercise them about earthly things and the duties of our callings it must be as vpon meanes which tend to these endes and like birds we must vse the earth as a helpe to raise vp our selues and to gather wing that wee may soare aloft in heauenly meditations The which wee shall doe if we performe the workes of our callings in faith and a good conscience in loue and obedience vnto God as duties of his seruice which hee hath required at our hands with prayer for good successe and thankesgiuing when by Gods blessing wee haue obtained it and when wee vse them as meanes to further our maine ends namely the aduancement of Gods glory and the eternall saluation of our soules §. Sect. 2 Of the right ordring of our tongues and the meanes of it The like care and indeuour we must daily vse in the right ordering of our tongues and speeches either by seasonable silence when wisdome discretion and grauity requireth it of which the generall rule is that it is better to forbeare and say nothing then to vent that which is vaine vnprofitable or worse then silence or else by speaking that which is vsefull and necessary for the aduancement of our maine ends which are Gods glory the profit of our brethren and the comfort and saluation of our owne soules God is glorified by our speech when as we doe not presume to speake of him his attributes and persons his name Word or workes vpon any light or slight occasion vainely or in iest but when the cause is waighty and important and then grauely and seriously with all humility and due reuerence Our neighbour is profited when as our speech is Col. 4. 6. gracious powdred with the
something of the method and right disposing of the parts The parts of prayer to be vsed ordinarily of vs are three confession petition and thanksgiuing In our priuate confessions of our sins we are hauing first a true sense and feeling hatred detestation of thē to acknowledge them bewaile them not only generally but also specially and particularly and those aboue the rest which we haue last committed and with which we haue most often and grieuously displeased and dishonoured God and wounded our owne consciences according to the example of Dauid in the one and fiftieth Psalme and withall aggrauate them by their seuerall circumstances especially the consideration of the person against whom they were committed our glorious God and gracious Father in Iesus Christ adiudging and condemning our selues in regard of them to bee lesse then the least of Gods mercies and worthy of his greatest plagues and punishments Vnto which we are to adioyne petition and first that God for his mercies sake his promise sake and his Christs sake will forgiue vs all our sinnes and neuer lay them to our charge seeing our Sauiour hath fully satisfied his Iustice for them and so that being iustified and freed from the guilt and punishment of our sinnes he will be reconciled vnto vs and receiue vs into his loue and fauour Secondly that God will be pleased to seale vp the assurance hereof in our hearts and consciences by the gracious testimony of his holy Spirit and giue vnto vs the spirit of Adoption crying in our hearts Rom. 8. 15. Abba Father and witnessing to our spirits that wee are his children by adoption and grace Thirdly that he will sanctifie vs by the same Spirit mortifying and crucifying in vs more and more our sinfull corruptions so as they may not rule and raigne in vs as at former times and that he will also quicken vs vnto holinesse and newnesse of life and inable vs to yeeld obedience to his holy and heauenly will Fourthly that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them and make them effectuall by his good blessing vpon them Especially that he will indue vs with the sanctifying gifts and graces of his holy Spirit as sauing knowledge a liuely faith vnfained repentance firme affiance feruent loue and ardent zeale hope patience humility the true feare of God and the rest Fifthly that God will daily increase his graces in vs and our strength and ability to serue him that wee may grow from one measure to another vntill we come to a perfect age in Christ Sixthly that he will establish vs with his free Spirit that we may constantly perseuere in the profession and practice of true godlines vnto the end and in the end and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies that we may haue victory ouer them and not be hindred by their tentations from proceeding in our course of godlinesse or from finishing the great worke of our saluation Seuenthly we must heereunto adde petitions for speciall benefits whereof wee stand in neede concerning things either temporall or spirituall and eternall and particularly such as are necessary and profitable for the well passing of the day following especially preseruation from all dangers direction in all our courses our thoughts words and actions and the blessing of God vpon all our labours with a right vse of all Gods benefits and chastisements Finally we must pray for the good estate of the whole Church of that in which wee liue and for all the principall members of it for our friends and benefactours for the afflicted for those of the same family and such vnto whom wee are bound by any speciall bond of duty And lastly we must from petition descend to thanksgiuing praysing God for all his blessings both corporall spirituall and eternall and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues for those of late receiued and namely the night past in our preseruation and quiet rest And this I hold to bee the best method and order to bee obserued in our prayers ordinarily although I would tye no man vnto it but that he may herein vse his discretion beginning with confession thanksgiuing or petition as his heart leadeth him and fit occasion shall be offered §. Sect. 5 What duties are to be performed after wee haue prayed And these are the duties which are to bee daily performed in this holy exercise of prayer Now after wee haue thus prayed there are certaine other things required of vs. First a liuely faith whereby we doe not onely giue our vnfained assent vnto our prayer made but also rest perswaded that the Lord hath heard vs in the things for which we haue prayed and will assuredly accept of our humiliation and thanksgiuing and grant all our suites and requests as it will best stand with his owne glory our spirituall good and eternall happinesse And this our Sauiour requireth What Mark 11. 24. things soeuer yee desire when yee pray beleeue that yee shall receiue them and ye shall haue them Secondly hope patience and humility whereby we make no haste nor prescribe vnto God any time of doing the things which we haue desired but meekely acknowledging his infinite wisedome in himselfe and goodnesse towards vs doe resigne wholly our selues and suites vnto his good pleasure expecting with all patience his leasure when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands Thirdly there is required of vs after prayer an earnest indeuour in the vse of all good meanes whereby we may obtaine those things which wee haue prayed for whereby wee shall serue Gods prouidence and be his instruments to further the accomplishment of his promises and also make it manifest that in our hearts we sincerely desired those things which we begged with our mouthes For example after we haue prayed for the pardon of our sinnes we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them after we haue craued sanctification we must labour and indeuour that we may be sanctified and exercise our selues in the duties of holinesse after we haue desired spirituall and sauing graces we must vse all the helpes and meanes whereby we may attaine vnto them For otherwise we shall discouer our selues to be but meere hypocrites who with our lips haue prayed for those things which we haue neither esteemed in our iudgements nor affected in our hearts and therefore receiue nothing at Gods hands who giueth his gifts not to idle loyterers but vnto such as pursue them with thirsting desires and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them §. Sect. 6 Of the time in the morning when we are to vse priuate prayer The last direction which I will set downe
our heads are not vexed with carking cares nor our hearts affrighted with the terrours nor gnawed on with the worme of an euill conscience But of this I haue spoken largely in another place Fifthly we must possesse our soules Christian warfare 2. part l. 2. cap. 19. with patience if we will as we ought walke in the duties of our callings for besides that our labours in themselues are tedious and troublesome we are daily subiect to many crosses and mis-carriages in them which will discourage vs from going on or if we doe being constrained by necessitie yet with much discontentment and disquietnesse of minde murmuring and repining if we be not armed with patience and resolution to suffer with meekenesse whatsoeuer God shall be pleased to send Sixthly we must haue our hearts replenished with thankefulnesse vnto God and bee ready at all times when we obserue his loue in blessing our labours to lift Gen. 32. 10. them vp rendring vnto him praise and thankesgiuing And acknowledging that we are lesse then the least of Gods mercies we must giue him the whole glory of them and not sacrifice vnto our owne nets nor attribute our well-proceeding and good successe to our owne policie and skill industry Hab. 1. 16. and abilities but knowing that whatsoeuer we haue we haue receiued it from God wee must take all occasions of rendring vnto him the praise 1. Cor. 4. 7. which is due vnto him Seuenthly wee must performe the duties of our callings with alacrity and cheerefulnesse and whatsoeuer we doe we must doe it heartily as vnto the Lord and not vnto men who will richly reward our labours Col. 3. 23 24. with an heauenly inheritance For as he loueth a cheerefull giuer so also a cheerefull labourer in all things more respecting our inward affections then our outward actions And as it is acceptable to God so will it bee most comfortable vnto vs making all our labours easie when our hearts and hands are conioyned in doing them Eighthly we must obserue Iustice in all the duties of our callings doing nothing in them but that which may aduance our neighbours good as well as our owne And this will make vs auoyd all vniust and vnlawfull courses which are commonly vsed to gather wealth all fraud and deceit extortion and oppression 1. Thes 4. 6. all vnprofitable labours which tend to the hurt rather then the good of the Common-wealth and deceitfull dealing in those that are lawfull Finally by this Iustice wee shall bee mooued to giue euery man his due and to doe no man wrong in the carriage of our callings but so deale in them with others as we would haue others in their callings to deale with vs. CAP. XIX Diuers reasons which may perswade vs to be faithfull and diligent in duties of our callings §. Sect. 1 That God hath ordained man to labour and hath in many places of the Scriptures strictly inioyned it NOw when we are thus qualified with these vertues and graces the last thing required in the duties of our callings is that we walke in them with all painefulnesse and diligence which because it is tedious to flesh and blood and men are naturally giuen to ease and liberty desiring no calling at all or if any bee put vpon them by necessity rather then choyce to walke in them with as much sloth and negligence as desire of their gaine and aduantage will permit and few of many that are painefull are diligent in their callings in obedience vnto God or out of conscience of their duty or any other religious consideration labouring no otherwise in them then Infidels and Pagans onely for worldly benefit and earthly respects Therefore it will be profitable to propound some reasons out of the Scriptures both to incite vs to honest labour in the workes of our callings and to make vs auoyd sloth and idlenesse First then let vs consider that God hath ordained man as naturally to labour as the sparkes to flee vpwards and Iob 5. 7. Gen. 2. 15. in the state of innocency would not indure that man should be idle but made his labour easie and comfortable that he might labour with delight And therefore much lesse will he now suffer man vnpunished to liue at his ease seeing he hath imposed it vpon him as a penalty for his transgression that in the sweate of his face he should eate his bread and hath purposely Gen. 3. 19. cursed the earth with barrennesse without tilling and manuring being content that it should want its naturall fruitfulnesse rather then that man should want necessary cause and occasion of labour And though hee would haue his Saints in heauen to keepe vnto him a perpetuall Sabbath not that they should be idle but wholly intent to his prayses yet prescribing a Law vnto sinners on earth he appointeth but one day for rest and sixe for labour to shew vnto vs that in this world he will bee serued not onely with religious duties but in the greatest part of our time by walking faithfully and conscionably before him in the duties of our callings expressing and exercising our inward graces and religious vertues in our vocations and the outward duties required in them And this Law hee hath backed with many speciall commandements and testimonies of holy Scripture requiring at our hands that we should daily exercise our selues in the duties of our callings Thus Salomon sendeth the sluggard to Pro. 6. 6. learne of the silly Ant diligence and industry in his labours that at least shame might driue him to the performance of his duty when hee seeth himselfe a reasonable man who hath so many motiues to induce him and ability to propound so many good ends vnto his paines to bee exceeded heerein by a silly creature who hath no other helpe nor inducement but the instinct of nature So the Apostle Paul requireth of all men that they 1. Thes 4. 11. studie to be quiet and to doe their owne businesse and condemneth them who worke not in their owne callings but busie themselues in other mens matters as inordinate persons adiudging them to this punishment that if they would not worke neither should they eate because they haue no right vnto it before they haue laboured for it but are theeues who liue by the sweate of other mens browes and like idle drones vniustly deuoure the fruit of their labours And this the Apostle implieth where hee first requireth them to worke with quietnesse and then to eate their owne bread for if earning it by our labours make it our owne then it is not our owne before we haue earned it neither will free gift of friends or inheritance giue iust title vnto it vnlesse we strengthen it by performing obedience to that first Law after the fall In the sweate of thy face thou shalt eate thy bread And therefore the Apostle seemeth to make stealing and not labouring to be all one Let him saith he that stole
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
causing vs to inioy them with peace and safety Whereas there are many afflicted and poore seruants of God who would be glad to feede vpon our reuersions and leauings and are in danger before they rise from their table to haue their throats cut and their meates mingled with their blood Yea consider that thou inioyest from God not onely this plenty with peace and safety of body and state but also with it the light of the Gospell and the food of thy soule whereby thou mayest be strengthened in all grace and nourished vnto life euerlasting which many poore soules haue not at all or secretly and by stealth with extreme hazzard of their states and liues Vnto which meditation of Gods mercy and bounty let vs ioyne the consideration of our owne vilenesse and vnworthinesse in which if God should looke vpon vs he might iustly depriue vs of all his benefits and not suffer vs to haue a bit of bread to satisfie our hunger nor a drop of drinke to quench our thirst Let vs remember that at our meales we are to nourish two ghests the soule as well as the body and let our chiefe care be to giue best welcome to our best ghest the which will bring vnto vs chiefest comfort For what food our body receiueth it keepeth not but within a few houres is againe vexed with hunger but the foode of the soule shall still remaine and wee shall haue the fruit and benefit of it in this life and the life to come Let vs consider that as we feed in great part vpon mortall and corruptible creatures so our bodies like our meates are mortall and corruptible and therefore following our Sauiours counsell let our chiefe care be for our immortall soules and to labour not for the meate that perisheth but for that which endureth Ioh. 6. 27. to euerlasting life Finally let vs remember that this our food is part of that allowance which our heauenly Father giueth vnto vs as his houshold seruants that being strengthened heereby we may more cheerefully doe him seruice in performing those duties which he requireth of vs and therefore as God maketh his creatures to serue vs so let vs dedicate and deuote our selues wholly to the seruice of our great Lord and Creatour vsing so his blessings as that they may bee helpes and furtherances and no impediments and lets vnto the well-performing of all Christian duties §. Sect. 5 Of the duties which ought to bee performed at our meales first that wee vse Gods creatures with temperance and sobriety And these are the duties which we are as much as conueniently wee can to performe before or at the beginning of our meales The duties which we are to practise whilst we are eating and drinking are diuers First our care must be that wee vse the creatures of God with temperance and sobriety so as they may serue for the satisfying of our hunger and the sustentation and strengthening of our fraile nature which if it be not misguided by our corruption is in it selfe content with a little and not tend to their weakning and disabling vnto all good imployments for the feeding and refreshing of our bodies that they may bee fit seruants for our soules in all Christian duties and not the filling and glutting of them whereby they become till they be emptied vnprofitable burthens to the soule and good for nothing but sloth and sleepe Now this temperance must shew it selfe in two kinds first in our prouision and secondly in the applying of it to our owne vse Our prouision of meates and drinkes ought not to be ouer-costly and curious excessiue and superfluous which becommeth not Christians which professe sobriety but rather heathens epicures and belly-gods who place a great part of their happinesse in pampring their flesh with all kinds of voluptuousnesse But ordinarily our prouisions ought to be competent not excessiue and curious and rather sauour of frugality then of lauish waste and prodigall superfluity Yet that our Christian moderation and frugality may not be pretended and abused of any as a maske to hide vnder it their base and sordid auarice and niggardlinesse we are in this temperance of our prouisions to obserue these cautions First that therein we haue respect to our place and calling our meanes and ability making our prouision for our tables so as it may be fitting and suteable in these respects on the one side not exceeding our meanes seeing frugality is the nurse and fountaine of true bounty and on the other that it doe not come much short of them our charge and other necessary expences being considered And thus Dauid a King numbreth it among Gods speciall fauours that he had not only giuen him sufficient maintenance and conuenient food but had thorowly furnished his table as beseemed a King and had not onely filled his cup but caused it also to Psal 23. 5. ouerflow Secondly that we haue respect to the times for howsoeuer ordinarily our moderation must be bounded with parcimony yet at times extraordinary as at our solemne feasts and when we giue entertainment either to strangers or our superiour friends much respected of vs it must inlarge it selfe euen vnto liberality and large bounty And thus Abraham feasted his friends at the weaning of Isaac and Leui is said to haue made Luk. 5. 29. a great feast to giue our Sauiour Christ entertainment and our Sauiour himselfe at the marriage-feast turned the water into wine by miracle that there might be sufficient plenty Thirdly wee must take heed that our Ioh. 2. 7. moderation in our prouisions tend to the maintenance and not the decay of good hospitality which is so much commended vnto vs in the Scriptures Heb. 13. 2. Neither doth one vertue or Christian duty if it be right true exclude another but cōtrariwise are inseparably linked giuing to each other mutuall support and ayde and they which seeme to be in this number and doe not thus are but shaddowes false and counterfeit Fourthly we must be carefull that it be no hindrance to the poore and to the workes of mercy and Christian charity but contrariwise what we saue by this moderation in prouision from that which our state and ability might wel affoord to spend we must not hoord it vp for our priuate vse but liberally bestow it in almes-deeds and other religious and Christian vses knowing that our riches are not absolutely our owne but lent vnto vs of God to be imployed for the glory of our Master and good of our fellow-seruants §. Sect. 6 That we must be temperate and moderate in respect of the quantity of our meates and drinkes But especially our temperance and Christian moderation must shew it selfe in our eating and drinking and that both in respect of the quantity and also the quality of our food First for the quantity our care must be that we at least ordinarily eate and drinke no more then is fit for the sufficing of nature and the preseruing
and strength or troubled with such infirmities which cause greater appetite then good disgestion they doe not fully satisfie hunger nor eate so much as the stomacke craueth seeing this fulnesse within a few houres will turne to a superfluous burthen and this enough will proue too much but they must as we say rise with an appetite and not make such a churles feast as we can eate no more For heerein Christian temperance is exercised when we stint the stomacke of its desire and teach it good manners following heerein the direction of reason and not like bruite beasts of sense and appetite In which respect one giueth this rule that our ordinary Sunt tibi quotidiana ieiunia refectio satietatem fâ—giens c. Hyer ad Eustoch diet should be a daily abstinence and our refection without all glutting satiety for it profiteth not to goe two or three dayes with empty bellies if afterwards we surcharge them with too much fulnesse and recompence our fast with saturity and excesse Lastly seeing the end of our eating and drinking is that we may bee fitted and better inabled for the seruice of God in the common duties of Christianity and the particular duties of our callings wee must therein respect grace as well as nature the glory of God as well as the preseruing of our health and strength and the thriuing of our soules as well as the nourishment of our bodies In which regard the best rule of Christian moderation in our diet is that we eate and drinke so much onely as may make vs fit to serue God in religious duties as hearing reading conferring praying and in the duties of our callings that we may hauing our spirits refreshed and our strength repaired more cheerefully and vigorously vndertake and performe them and not so much as dulleth our spirits and maketh our bodies heauie and sluggish whereby we faile of our ends and become lesse fit for any good duties And this the wise Salomon requireth euen of Princes themselues that Eccl. 10. 17. they eate in due season for strength and not for drunkennesse And our Sauiour Christ would haue vs so to eate and drinke as that thereby we should Luk 21. 34 36. not be disabled vnto continuall watchfulnesse and prayer To which purpose one saith well that when we rise in the night to prayer our stomakes Ad orationem tibi nocte â—ergenti non indigestio ructum faciat sed initaâ— Hier ad Eustoch Non est ergo omnino à varijs cibis abstinendum Sed in ijs non est studium ponendum Clemens paedag l. 2. c. 1. should rather vpbraide vs with their emptinesse then with their crudities and indigestion And as we must auoide excesse in quantity so also in variety not that it is vnlawfull to eate of diuers dishes so farre foorth as it will stand with our health and strength but that we doe not too much affect it and pitch our studie vpon it For if wee doe it will be a notable meanes to draw vs on to excesse and gluttony when as hauing eaten enough we will still feede on new and more dainty dishes then the former because we would please our taste with this variety It is a notable meanes vnlesse we haue Ostridge stomackes to disturbe concoction and impaire the health when we make them like a Noble mans kitchin furnished and fraughted with all varieties which land and sea can yeeld vnto them iumbling together like wares in a Brokers shop things of a farre different nature some whereof are of easie disgestion and some of hard and some also of a middle nature as if herein also they would make this Microcosme and little world of man like vnto the greater world containing in it at least some small fragments of innumerable creatures Finally as it is hurtfull for the body so not good for the soule the which is wained from spirituall comforts whilest it is too much affected with these carnall delights For as one saith When the body is resolued and as it were melteth Cum corpus refectionis delectatione resoluitur cor ad inane gaudium relexatur Gregor in this pleasure of refection the heart is loosened vnto vaine ioy and sensuall delight §. Sect. 8 Of moderation in respect of the quality of our meates In respect of the qualitie of our meates and drinkes Christian temperance and moderation must be vsed in bridling our appetite and taste that they doe not licourously long after at least in our ordinary dyet such as Luk. 16. 19. are curious and costly daynty and delicious which was the sinne of the rich Glutton who in the parable was condemned vnto hell and tormented in that part wherein he had chiefly offended For howsoeuer it is lawfull for all men at some times to feede vpon the choysest of the creatures if the cost exceede not their state and meanes and if they bee not much affected but come into their way without any great care or trouble and though it be lawfull at all times for those that are weake and sickly 1. Tim. 5. 23. and cannot safely eate courser and and ordinarie meates to prouide if they be able such dainties and meates of good nourishment and easie concoction as will agree with their stomacks yet for those that are healthy and strong it is not lawfull that they should with the rich Glutton euery day fare deliciously nor conuenient though it were lawfull to doe it often and ordinarily seeing he who will doe all that is lawfull Citò enim adducuntur vt ea faciant quae non licent qui faciunt omnia quae licent Clemens paed l. 2. c. 1. Solus in illicitis non cadit qui se aliquando à licitis cautè restringet Greg. in Moral Exod. 19. 12. will within awhile doe also that which is vnlawfull he that will walke vpon the brinke is still in danger of falling into the water though yet he be vpon firme ground and hee that will stretch his desires to the extreme borders of vertue is within one step of vice the which was typically implied at the giuing of the Law where the Lord forbiddeth the people not only to come into the Mount but also to touch the borders of it And therefore if we would shun intemperance in diet which is vtterly vnlawfull we must moderate our appetite euen about those things which are lawfull and auoide carefully all meanes that tend vnto it Among which one of the chiefest is delicacie of meates which draweth on the appetite vnto excesse with the strong Cable of bewitching delight And not much lesse dangerous are pleasant sawces curiously cooked both which are to be ordinarily shunned of all who would be temperate in their diet For as wee cannot attaine vnto Iustice by coueting much wealth nor vnto temperance by the meanes of intemperancie so neither as one saith can we be Clem. Alex. paed l. 2. c. 1. brought vnto a Christian-like course in our diet
againe as desperate and flie in our faces And therefore wee are sometimes to admit of their excuses and extenuations yea sometimes our selues after a charitable manner to doe it for them giuing the best interpretation we can either of the matter or manner of their actions or their minde in doing them but in the meane time these extenuations and excuses must bee referred to the person but not to the sinne it selfe which must bee mainely beaten downe euen whilest wee keepe the party from sincking vnder it Finally as with our admonitions wee must intermixe louing and kinde speeches so especially our care must be that we alwayes make a friendly conclusion and not let the admonished depart discontented and exasperated but so winne him by our kinde vsage that if it be possible he may depart as farre in loue with our persons as in hatred of his owne sinne like a Patient cured of some grieuous wounds who loueth his skilfull and faithfull Chyrurgion when the cure is perfected though hee complained of his rough handling him when hee was searching them to the quicke But if when wee haue done our best by admonition wee cannot reclaime our neighbours from their sinnes but that they still wilfully commit them and continue in them without repentance then is it our dutie with due respect had to our place and calling and also their persons and condition freely to rebuke and reprooue them And this the Lord commandeth as a testimonie of our brotherly loue Thou shalt not hate thy brother in thy heart thou shalt in any Leuit. 19. 17. wise rebuke thy neighbour and not suffer sinne vpon him And our Sauiour Christ requireth it as an action that concerneth our selues as well as them seeing if wee neglect it when wee haue a calling to performe it wee also are accessary vnto their sinnes Take heede saith he to your selues If thy Luke 17. 3. brother trespasse against thee rebuke him and if he repent forgiue him But howsoeuer here more seuerity and sharpenesse is to be vsed then in our admonitions and these old festered sores are to bee handled with a rougher hand then if they were greene wounds yet we must take heede that loue shine through these cloudes of iust anger that it may appeare to the partie reproued that wee intend the cure and not to hurt the person To which end all scolding and brawling rayling and reuiling speeches are vtterly to bee auoided which neuer doe good but worke in them spleene and malice towards them that vse them rather then any reformation of their faults or hatred of their sinnes §. Sect. 3 That wee may lawfully conferre of morall and ciuill things And thus we are in cōpany to frame our speeches vpon all occasions that they may tend to the spirituall edification of our brethren But though such conference in companie is to bee performed as most excellent yet may such speeches haue their due place which concerne morall and ciuill things about any subiect which may better and improue our knowledge for the seruice of the Church or common wealth or mutuall good duties to bee performed towards one another about the health and wel-fare of our bodies or our common affaires and businesses which we haue in the world one with another and such matters as concerne the good of our estates of which wee may lawfully aduize and take counsell one of another for the better directing and managing of all our actions and endeuours Yea sometime our speeches and conferences may tend to honest delight and to the mutuall comfort and refreshing of one another that our spirits being cheered and reuiued wee may bee the better fitted for duties of an higher nature For howsoeuer it be lawfull sometimes to vse speeches tending to our worldly profit and delight yet let vs carefully take heede that wee be not like most men at their meetings wholly taken vp with them talking of nothing else but of carnall and earthly things but seeing God is the Author and giuer of this excellent faculty of speech let our tongues bee chiefely imployed when wee are at our free choyse and not straightened in our desired liberty by our earthly necessities that presse vpon vs in such conferences as tend to Gods glory and the mutuall edification one of another that so it may appeare that wee are pilgrims on earth and Citizens of heauen when as our conuersation is about heauenly matters and that we are free Burgesses of the new Ierusalem when as we speake the language of Canaan §. Sect. 4 That we must carefully auoid all corrupt communication Much more let vs carefully auoid in our conferences the speech of Nehem. 13. 23. Ashdod which who so vseth professing himselfe an Israelite deserueth to be cursed and that there were some good Nehemiah to smite him with the hand of Iustice and to plucke off his hayre As all hurtfull speech which tendeth to Gods dishonour swearing blaspheming cursing and such as sauoureth of irreligion profanenesse and Atheisme or to the destruction of our owne and neighbours soules for which Christ died as 1. Cor. 15. 33. Eph. 4. 29. Eph. 5. 4. all euill words which corrupt good manners all filthy communication and rotten speech which infecteth and poysoneth the hearers all scurrility vnsauorie and obscene iests all scoffes and bitter frumps scornefull taunts and spitefull iests impeaching the credit and reputation of our neighbours which proceede for the most part from an affectation of the praise of wit and so farre bewitch men that they are ready as wee say to lose their friend rather then their iest and so foolishly to exchange a precious iewell for a trifling bable And hereunto we may adde all speeches directly contrary vnto those that tend to edification as such as tend to the corrupting of the iudgement of our neighbours and to the leading of them into error euill counsaile and all such as discourage them in the waies of Godlinesse Such as grieue the afflicted spirit and make him to sinke vnder his burthen such as incourage men vnto sinne and countenance those who are fearefull and bashfull in wicked courses or which hinder those that are falne from rising againe and turning vnto God by true repentance And as wee are to auoide in all our conferences these hurtfull and pernicious speeches so also such as are vaine and vnprofitable as not attaining vnto our chiefe endes the glory of God and our own and our neighbours good in which notwithstanding the most men spend their time and as the Psalmist complaineth speake vanity euery one Psal 12 2. with his neighbour thinking themselues sufficiently excused because they say no hurt But such forget in the meane time that the Wise man prayeth against this vanity that the Apostle doth forbid and condemne it and Pro. 30 8. T it 3. 9. that our Sauiour Christ at the day of Iudgement will call into account Matth. 12. 36. not onely such speeches as are hurtful but such
serued God by fasting and prayer but also had so trained vp her maides in the true feare of God that they were fit to beare her company By which examples wee learne that there are no distractions so great no imployments so waighty which should hinder any gouernours of families from performance of the like duties §. Sect. 2 Diuers reasons which may mooue gouernours to the performance of this duty To which end let vs consider first that euery family is a member and part of the whole body which ought to resemble it in nature and gouernment Col. 4. 15. and as it were a particular Church in which the publike duties are priuately to bee performed as the Apostle teacheth vs whereas hee saluteth Nymphas and the Church which was in his house and the Master of the family representeth the Minister and the rest of the house the people in the Congregation who are to bee gouerned and instructed by him whereof it is that the Apostle would not haue wiues and women to speake in the Church and publikely to propound their doubts in the assembly but to craue resolution of their husbands at home Secondly let vs consider that inferiours are set vnder our gouernement 1. Cor. 14. 35. not as bruite creatures but as reasonable men and therefore that not their bodies and bodily imployments alone are committed vnto our charge for gouernement and direction but their soules likewise that they may bee trayned vp by vs in all religious duties and spirituall exercises for which wee shall giue an account vnto God hovv vvee haue indeuoured to make them to thriue vnder vs in the grovvth of Christianity and fitted them for the seruice of God as vvell as hovv vvee haue taught them their Trades and in vvhat sort they should demeane themselues towards vs in our seruice So that if vvee take no further care of them then vvee doe of our beasts that is onely so to gouerne feede and order them as that they may bee fitted for earthly imployments and for the aduancing of our worldly profit when that their soules perish through our negligence their blood will bee vpon our heads and wee shall haue a fearefull account to make at the day of Iudgement Thirdly let vs consider that the family is the Seminary of the Church and Common-wealth and as a priuate schoole wherin children and seruants are fitted for the publike assemblies as it were the Vniuersities to performe when they meete together all religious duties of Gods worship and seruice And as it is a notable meanes to make Vniuersities to flourish and the Students in them to succeed and prosper in their studies when as the Masters of priuate schooles doe well fit and prepare them teach and nurture them in learning and manners before they send them thither So if Masters of priuate families would carefully traine vp all their houshold in the feare of God and in the exercises of Christian Religion all the weeke they would with more cheerefulnesse on Gods Sabbaths come vnto the publike assemblies and with much more reuerence and attention care and conscience set themselues as in Gods presence to heare his Word and call vpon his holy Name much better vnderstand what they heare and lay it vp in memorie profit farre more by the vse of Gods holy Ordinances for the conscionable practice of what they know and thriue more in their spirituall growth in one Sabbath then others can doe in many who for want of instruction in the maine principles and acquaintance with the Scriptures by priuate reading vnderstand not what they heare in the publike Ministery and not being seasoned all the weeke in any religious duties can finde no taste or rellish in them when on the Sabbath they come to performe them with the rest of the congregation Fourthly let vs know that by this exercise we shall not onely doe much good vnto those whom wee instruct but also vnto our selues seeing thereby wee doe stirre vp and increase Gods graces in our owne hearts as well as in theirs For heereby we shall mooue the Lord to impart vnto vs a larger measure of his gifts when as wee doe so freely communicate them to the vse of our brethren and to impart his will and counsels vnto vs when as with Abraham wee Gen. 18. 19. will teach them vnto our children and houshold wee shall learne much in teaching others because it will giue vs occasion to set our wits more seriously for the finding out of the truth then in our priuate studies and Meditations and much cleare our iudgements when we labour to deliuer the things that we teach plainely and distinctly which were before confusedly heaped vp together in our vnderstandings as it were in the whole lumpe Wee shall thereby much strengthen our memories whilest by teaching others the things wee know wee shall worke them into them and cause them to make a deeper impression Finally we shall inflame our hearts with the loue of good things by those meanes which we vse to worke the like affection in the hearts of others and prouoke our selues vnto a conscionable practice of what wee know by the same arguments and reasons which wee vse to perswade them vnto it And consequently in seeking to saue them we shall also thereby much further our owne saluation according to that of the Apostle to Timothy Meditate vpon these things giue thy selfe wholly to them that thy profiting may appeare to all Take heede vnto thy selfe and vnto the doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee Which priuiledges howsoeuer they belong more principally to the publike Ministery yet doe they in some good proportion appertaine also to those who exercise themselues in this priuate dutie of teaching their family Fifthly let vs consider that it is the best meanes to make our children and seruants faithfull and conscionable in performing their duties vnto vs when they are first made carefull and conscionable in Gods seruice For when their hearts are seasoned with the true feare of God then doe they Eph. 6. 5 6 7 8. Col. 3. 22 23 24. performe their dutie as vnto God in vs not out of seruile feare but for conscience sake not for temporall rewards but in hope and assurance of those that are heauenly and eternall not with eye-seruice as men-pleasers but with singlenesse of heart as in the sight presence of God whom they labor to please in all things seeing from him they expect the chiefest and best part of their wages and reward Which meanes if masters and parents neglect let them neuer complaine of bad seruants and vntoward children for it is iust with God that these should neglect their duties toward them when as they by neglecting their duties in trayning them vp in his feare doe cause them to neglect their duties towards him Sixthly let vs remember that if we will thus set vp Gods Kingdome in our families he will gouerne
a sharpe salue and bitter potion which none that are wise will vse for wantonnesse And therefore his counsell is good which as God himselfe implyeth in Familiā tuā ita rege confoue vt te matrem magis tuorum quà m dominam videri velis Hier. ad Celan the fifth Commandement perswadeth a godly Matrone that she should so gouerne her family and cherish it as that shee should rather seeme their mother then their mistrisse and draw from them reuerence rather by louing benignitie then rigorous seuerity For that obedience is alwaies more faithfull and acceptable which floweth from loue then that which is extorted by feare Yet if there bee no other helpe but that correction must bee vsed as necessary let vs in it obserue first iustice both in making sure that the fault is committed and deserueth punishment and that the punishment doe not exceed the qualitie of the fault which is to rage and reuenge rather then chastize for amendment Secondly It must be inflicted in loue which must appeare by moderating the punishment that it doe not exceede necessity respecting the parties reformation and by the end which wee propound in our corrections which is the good of the partie in the amendment of his faults for the time to come which wee must alwaies aduance by ioyning admonition and good counsaile with our chastizement with promises of loue and kinde vsage when as wee finde any reformation Lastly this loue must appeare in our patience and forbearance not comming rashly and violently vpon the party but after wee haue tryed in vaine all other meanes Nor in rage and anger as though wee came to take reuenge but temperately and quietly slowly and with god aduice as propounding no other end but the parties amendment CAP. XXXIII How wee ought to behaue our selues in the estate of prosperity that wee may thriue in all spirituall graces §. Sect. 1 What prosperity is and how apt wee are to abuse it through our corruption WEE are now come in the last place to consider how we ought to carry our selues euery day in respect of those seueral estates and conditions of prosperitie and aduersitie vnto which God calleth vs. The which hauing no certaine and set time allotted vnto them by God for we may diuers daies together flourish in prosperity or bee as long cast downe and humbled by troubles and afflictions yea sometime and that most commonly haue them intermingled the one with other beginning the day with ioy in our prosperous affaires and ending it with sorrow and griefe by reason of our crosses and calamities or contrariwise haue cause of mourning in the morning and of reioycing before the euening therefore the duties which concerne these seuerall estates cannot be limited to any set time but must follow and accompany them as it shall please God to giue vs occasion by the interchanging our diuers states and conditions the one with the other Of which my purpose is to speake very briefely though they bee matters which greatly import the Christian life because I haue largely handled them already in my Christian Warfare And first for prosperity In the second and third part of the Christian Warfare which consisteth in the possession and fruition of all Gods temporall blessings or many of them as health wealth peace plenty libertie fame friendship honours pleasures with wife children houses lands of the best sort they are in themselues Gods good gifts which he delighteth Psal 35. 37. Eccle. 3. 22. Psal 118. 25. 116. 12 13. Gen. 39. 2 23. to bestow vpon those that serue him as the present pay and reward of their loue and dutie and wherein he would haue vs to delight praying for them when we want them and praysing him when wee haue them as being in their owne nature and if they bee rightly vsed testimonies of Gods loue and signes of his gracious presence But in respect of our corruption this state is liable to much abuse as not being absolutely good but of an indifferent nature in respect of that vse whch wee make of it remaining good to those that vse it rightly and degenerating into euill when it is abused Vnto which abuse wee are naturally most prone as euery man may finde not onely by generall obseruation but in his owne lamentable experience we being herein like vnto small ships which carrying too great a sayle are ouerturned in euery tempest or like those who hauing ill stomackes and weake braines are ready to surfet of the best meates vpon the least fulnesse and to bee distempered and ouertaken with drunkennesse in the vse of the best drinkes if they please their appetite and take any more of them then will satisfie nature §. Sect. 2 That we must bee diligent lest our prosperity become vnto vs an occasion of sin and how this is to be done In which regard prosperity which is good in it selfe becommeth exceeding dangerous vnto vs as being an ordinary and common meanes both to occasion our falls into many sinnes and to hinder our rising againe by vnfained repentance In which regard it greatly behooueth vs when we liue in this estate to thinke that we walke in slippery places and as it were vpon the narrow ridge of a steepe hill the descent on both sides being headlong and dangerous in which if wee slide wee are ready to tumble by degrees into a gulfe of wickednesse And consequently as we desire to walke acceptably vnto God and tender our owne saluation we must with all care and circumspection looke vnto our footing that wee may be preserued from these fearefull falls and receiue no hurt in this dangerous passage To which purpose I will propound some rules concerning the right carriage of our selues in this estate which if wee obserue they will serue as some stayes to keepe vs from slipping and like rayles on either side of a narrow bridge ouer a deepe and dangerous riuer preserue vs from falling and sinking into the depths of sinne and worldly wickednesse And to this purpose wee are to looke on the left hand with all care and prouidence that we stay our selues by shunning the abuse of our prosperity and on the right hand with no lesse heedfulnesse that wee vse it rightly and in an holy manner For the first our care must bee that wee so vse our worldly prosperity and temporall things that they be not helps and inducements vnto any sinne And to this end let vs often consider that they are the blessings of God which he hath bestowed vpon vs to incourage vs in his seruice and therefore what a sinne and shame is it to take occasion by his bounty the more to displease him to vse them as the weapons of iniquity to fight on the deuils side against our Lord and Soueraigne and to abuse these benefits which are giuen vs of God for comforts in our pilgrimage as impediments which hinder vs in our iourney and as prickes in our sides to hasten our speed
not spend too much time in sloth and sluggishnesse §. Sect. 1 That this moderation is commanded in the Scriptures and the contrary sloth condemned ANd these are the duties of the night which are to be performed whilest we are waking In respect of sleepe our dutie is that wee vse it with moderation not satisfying thereby our carnall and sluggish concupiscence but taking only so much as is fit and necessary to satisfie nature that we may be more strong and vigorous actiue and able to performe all Christian and ciuill duties Of which there can be giuen no certaine rule on more then of the measure of meates and drinks for as one mans stomacke requireth more and anothers lesse so one mans body for the preseruing of health and strength needeth sleepe in a greater and anothers in a lesser and shorter proportion as youth more then age those of a melancholike complexion Inprimis autem cubilis mollitiem commoderatè et conucnienter virilem esse oportet masculam c. Clem. paedag lib. 2. cap. 9. Dormiens autē homo nullus vllius est pretij non magis quà m qui non viuit Ibidem lesse then those of a sanguine or flegmatike and the weake and sickly more then the strong and healthy Yet generally wee may say thus much that as in other things so in this nature is content with a little in comparison of that which satisfieth the carnall appetite That our sleepe ought to bee moderate and conuenient and as Clemens speaketh masculine and manly and not effeminate and luxurious not a solution and weakning but only a remission of the body and therefore not to bee taken for sloth and idlenesse but for the better inabling vs for action and imployment For as the same Author saith A sleeping man is of no worth no more then he that liueth not Neither must we measure our sleepe according to our businesse taking too much because wee haue nothing to doe for a true Christian will neuer want imployment either for the good of his neighbour or himselfe of his soule or body and therefore howsoeuer vpon some waighty occasion a man may abridge himselfe of his ordinary measure yet ought he not to exceede and spend his time which is so precious in sloth and lazinesse vpon pretence that he wanteth imployment nor sleepe any longer then is sufficient for the refreshing of his body that it may serue his soule as a fit instrument for vertuous and ciuill actions For sleepe was ordained not to serue our lust but for the repairing and chearing of the spirits and refreshing of the body and therefore we must not out of a slothfull humour take so much as may dull the spirits and make the body more lumpish and heauie For as there is a sinfull excesse in eating and drinking so also in sleeping when as wee exceede that which nature requireth and therefore as it were an ill excuse for gluttonie and drunkennesse to say that we sit eating and drinking more then inough because we haue no other businesse so is it alike absurd to spend our precious time in slothfull and excessiue sleeping because wee want other imploiment seeing as one saith There is no part of our liues Nihil temporis tam perit de vita nostra quà m quod somno deputatur Bern. ad fratres de monte more desperately perisheth then that which is deputed to excessiue sleepe Which that wee may auoid let vs consider how the holy Ghost disgraceth the sluggard in the Scriptures For first he maketh him more foolish and brutish then the silly Ant and therefore as it were putteth him to schoole to learne of her that he might become wiser Go to the Ant thou sluggard consider her waies be wise Secondly rowzing him vp from his sleep How long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe hee Pro. 6. 6. Vers 9. 10 11. bringeth him like one halfe drunke answering in imperfect and broken sentences and begging for a little more sleepe as the drunkard for more drinke when as already hee hath had too much Yet a little sleepe a little slumber a little folding of the hands to sleepe Thirdly he sheweth that he is vnprofitable and good for nothing and ready to pretend friuolous and foolish excuses when as he is perswaded to any good action saying There Pro. 26. 13 14 15 16. is a Lyon in the way and that which is more ridiculous a lyon in the streetes as though the City were a Wildernesse and the houses dennes for wilde beasts That like the doore vpon the hindges he turneth and tumbleth vpon his bed and cannot be drawne from it by any perswasion no more then the doore from the hookes by much pulling and tugging yea that hee is so besotted on his sloth that he had rather forgoe his meate then take any paines to eate it for hee hideth his hand in his bosome and it grieueth him to bring it againe to his mouth The which his follie is so much the more desperate because in all this hee applaudeth his owne wisedome for the sluggard is wiser in his owne conceite then seuen men that can render a reason Secondly let vs consider that the holy Ghost forbiddeth this sluggish sloth Therefore let vs not sleepe as doe others but let vs watch and be sober 1. Thes 5. 6 7. for they that sleepe sleepe in the night c. Which howsoeuer it is to be vnderstood principally of the spirituall sleep of security that by this Allegorie and similitude the Apostle implyeth that Christians ought not now so much to addict themselues to sloth and sleepe as before their conuersion because they haue farre better imployments for the spending of their time besides that corporall sluggishnesse is a meanes and also an effect of carnall security euen as the bodily watchfulnesse and sobriety is a meanes of the spirituall And thus our Sauiour Christ by like implication Matth. 25. 1. 2 Matth. 26. 40. condemneth it in the Parable of the foolish Virgins who spent that time in sleeping which should haue bin bestowed in furnishing preparing themselues to meete the Bridegroome and directly reprooueth it in his Apostles when euen in the night the ordinary time of rest they were ouertaken of sleep when as the waighty occasions which presently pressed them and the speciall commandement of our Sauiour required that they should giue themselues to watching and prayer §. Sect. 2 The manifold euils which excessiue sleepe bringeth Thirdly cōsider the manifold euils which it bringeth vpō vs for first like a slie and cunning thiefe it robbeth vs of our time which is our most precious iewell and when it is lost cannot be recouered yea euen of that part of time which is chiefe and principall the prime of the morning which is fittest for spirituall exercises as prayer reading and meditation and also for the ciuill duties of our callings It maketh likewise that which remaineth
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
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
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
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
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of
6 That we must not vndertake too many things at once The third rule is that we doe not cumber our selues with too many businesses at once but that wee orderly proceed from one duty to another not vndertaking a new imployment till we haue brought that which we had first in hand to some good effect For as nature intendeth not many things at once because being of finite vertue and operation it cannot compasse and atchieue them all together but vniteth all its forces and vigour that it may perfect that at which it chiefly aymeth so vpon the same reason grace followeth the same course and because our vnderstanding is but of small capacity and extent and cannot without confusion comprehend many things at the same time and our wills weake and vnable to make sound and good choyce when as they are troubled with confused variety of many obiects and the zeale and ardency of our affections much weakened and cooled when as they are distracted and diuided betweene many things desireable and finally the wit dulled the spirits spent and the body tyred when as they are exercised about more imployments then by their vertue and vigour they can atchieue therefore it chuseth this as the best course to doe one thing after another and vndertaking the best and most necessary duties in the first place not to thinke of or affect another vntill that bee brought vnto some perfection For as the fire lying together giueth great heate but being scattered abroad soone goeth out and the Riuer running in the same current is of such force that nothing can stop it but being diuided into many little streames and riuelets becommeth weake and of little strength so if the fire of our zeale bee vnited about one obiect or Christian duty it vvill bee able to atchieue it with great feruencie and the streame of our deuotion running wholly in one course and current will bee of such force that nothing shall bee able to diuert or hinder it but let them bee scattered and diuided about multitudes of imployments at the same time and their heate will be abated and their strength so weakened that they will not be able to bring any one good duty to any reasonable perfection §. Sect. 7 That we must not busie our selues in other mens matters The fourth rule is that wee bee not busie and curious in prying into the liues of other men and spying out their infirmities nor strict and seuere in censuring and condemning their faults and imperfections when wee haue taken notice of them For hee that vndertaketh much businesse abroad must of necessitie neglect his owne at home hee that is curious in searching and examining other mens manners will finde no time to looke into his owne The which wee see daily verified by wofull and lamentable experience in many Professours of these times who spend all their zeale in censuring of others and in exclaiming against the corruptions of the times the disorders in the Common-wealth the faults of Gouernours Ciuill and Ecclesiasticall the defects and blemishes of the Church and in the meane time are cold and negligent in searching out their owne sinnes in reforming their owne manners and in the duties of sanctification and of a godly life The vvhich is oftentimes done not so much out of a true mislike and hatred of others vices and corruptions for then they would make speed to pursue Nulli nunquam omnino detrahas nec aliorum vituperatione te laudabilem videri velis Magisque vitam tuam ordinare disce quà m alienam carpere Hyer ad â—elant and subdue them with greater detestation in themselues out of a feeling experience of the manifold euils which they bring vpon them but to magnifie their owne zeale vvhich will not suffer them with any patience to tolerate such faults and corruptions to disguise and hide their owne vices vnder this shew of misliking others sinnes and to commend themselues and get the name of forward Christians by dispraising those who come farre behind them in outward shew But if wee would make any good progresse in the wayes of godlinesse wee must bee more diligent in reforming our owne liues then in censuring other mens and in vsing all good meanes which may furnish vs with sauing graces and further vs in all good duties then in spying out how farre others come short in them and in censuring them for these defects For as it is not the way of thriuing in our worldly estate to sit still and exclaime against others ill husbandry but diligently to follow our owne businesse so it is no course to grow richer in grace and in the fruits of godlinesse to censure and inueigh against others as vnthriuing Christians but carefully to looke vnto our owne estate and to vse all good meanes whereby wee may better it Yea in trueth this supercilious pride in ouer-weaning our owne gifts and censuring and condemning other mens defects mooueth the Lord oftentimes to withdraw from vs those graces and good parts which wee seeme to haue whereby wee are disabled either in substance or shew to proceed in any Christian course and oftentimes ouertaken with some foule sinnes to the end that being humbled in the sight of our owne frailty wee may become the more charitable towards others and ceasing to pry into their infirmities wee may vvith all our indeuour seeke to amend our ovvne liues §. Sect. 8 That we must take heed lest daily vse of Christian duties make vs cold and formall in them The fifth rule is that wee carefully take heed that through the daily vse of Christian and religious duties they doe not become cold and formall and performed rather for custome then conscience sake doing them still because wee haue long done them rather then out of a liuely sense of their profit and necessity like those who goe to feed not because they haue any appetite to their meate but because it is dinner time and betake themselues to rest not in regard that they finde themselues sleepy but because their ordinary time is come of going to bed But let the same causes which mooued vs first to vndertake them mooue vs still to continue in them namely the loue of God and obedience to his Commandements an earnest desire to glorifie him by doing the duties of his seruice and so to carry our selues as that wee may please him in all things and haue both our persons and actions accepted of him that wee may heereby adorne our profession edifie our brethren by our good example bee more and more inriched with all sanctifying and sauing graces strengthened to all good duties and so more and more assured of our owne saluation For if wee bee not still mooued by these causes and considerations to performe the duties of Gods seruice but doe them in an ordinary course and neuer thinke why nor to what end we shall soone grow cold and formall seruing God after such carelesse and negligent manner as that neither wee nor
our seruice shall bee accepted of him The sixth rule is that with all care and watchfulnesse wee preserue our zeale and deuotion in holy duties in their full strength and not suffer them to decline in any part of their heate and feruency seeing as in all things that are good declinations are dangerous so most of all in spirituall graces and holy duties which being no naturall habits but continually opposed by our inbred corruption and the malicious fury of all our spirituall enemies declinations in them doe speedily bring vs to headlong ruine the least remissions causing intermissions and these totall neglect and vtter defection An example whereof wee haue in the Church of Ephesus who falling from her first loue that is remitting Apoc. 2. 4 5. some degrees of the feruour and zeale of her affection and not repenting of it when by Christ shee was admonished stayed not in this first degree of declination for who can stay himselfe that is going downe the hill who besides his owne naturall pronenesse to goe on hath so many malicious enemies at his backe to thrust him forward but from one degree to another fell within a while to vtter Apostacie Neither must it in our declinations giue vs any comfort that we still retaine some parts and remainders of our former goodnesse for as no man can rise to any height of perfection but by degrees so neither any that hath had any shewes of goodnesse though meerely ciuill can at the very first become extremely euill but by degrees declineth till at last hee commeth to the height of wickednesse And as a small chinke in a ship doth not at first let in water enough to sinke it if it bee carefully looked to and the water pumped out as fast as it commeth in but if it bee neglected from a little rift groweth at last to a desperate leake so our small slips will not sinke our soules into the gulph of perdition if they bee quickly espied and carefully repented of and amended but if wee continue in them with carelesse neglect they will inlarge themselues and increase from one degree to another till they come to a full height of desperate wickednesse The same care and prouidence therefore which wee take for our bodies let vs also take for our soules vsing wholesome spirituall food and diet to preserue them in their perfect health and strength or if wee so much as feare any declinations let vs withstand the first beginnings with timely Physicke seeing small and scarce sensible remissions will by degrees bring vs into deepe consumptions of all grace and goodnesse And as wee finde it necessary for the preseruing of water in its full heate to keepe a good fire still vnder it because it is not a naturall property of it and therefore if it bee not preserued by the same meanes by which it was first caused it will within a while grow luke-warme and soone after stone-cold and as the fire it selfe will continue no longer burning then wee put fuell vnto it because it is not in its proper element but will slake and abate by degrees vntill at last it vanish into ayre and leaue nothing behind it but cold ashes so our zeale and deuotion in holy duties being supernaturall gifts and qualities contrary to corrupted nature and being spirituall and of an heauenly nature when they bee in vs who are earthly and sensuall as it were out of their owne proper place and element they will not continue if wee nourish them not by the same meanes by which they were bred adding daily vnto them new fuell to preserue their heate but will soone grow remisse and quickly after soone cold And as they so also their motions in the duties of godlinesse not being naturall if they bee not followed with a continued strength by which at first they were made to mooue they will like the vnnaturall motion bee violent in the beginning slacke and slow in the middle and in the latter end faint and vtterly desist The which wee haue seene often verified by the too lamentable experience of many professours in our dayes who hauing beene forward and feruent in their youth by remitting some degrees of their zeale and through the tentations of the world fawning or frowning vpon them become more slacke and slothfull in religious duties resting in a formall fashion and in the outward act without any quickning power or internall life of zeale and deuotion haue declined in their riper yeeres to a lothsome lukewarmenesse and to dead and desperate coldnesse worldlinesse and prophanenesse in their old age CAP. IIII. That wee must not content our selues with a small measure of grace but labour to grow vnto perfection §. Sect. 1 That the Scriptures require this growth in grace from the least degrees to the greatest THe last rule of direction for the leading of a godly life is that wee content not our selues with that small measure of grace which wee haue receiued nor rest in those duties which wee haue already performed but that wee labour to grow daily and increase in grace and in the Christian practice of a godly life For as in nature things stand not at a stay but as weary of the state of imperfection tend to perfection gro 〈…〉 p therein from one degree to another till they come to the high 〈…〉 as the graine of come taking roote in the earth shooteth vp into 〈…〉 ade and then groweth to haue an eare and so ripening multiplyeth it selfe in its kinde and the little kernell springeth first into a small shute and then groweth by degrees to a flourishing and fruitfull tree and man himselfe conceiued of a little excrementall matter groweth first in the wombe by degrees to a perfect shape in all the parts and lineaments of a true humane body and then after the birth from childhood to youth and from thence to ripe age and full stature so the growth of grace proceedeth from imperfection to one degree of perfection after another vntill wee come vnto a perfect age in Christ And as sicke men newly recouered cannot rest contented that they liue but long after their wonted strength desiring first to sit vp and when they can doe this are not satisfied but desire ability to walke and to recouer their stomacke and appetite and then to goe abroad and not so content wish to bee freed from faintnesse to bee restored to their former good habitude plight and liking and in a word are neuer quiet in their desires till they haue recouered their perfect health so wee hauing beene sicke in sinne vnto the death after wee are reuiued and quickened by Gods Spirit doe not content our selues vvith some first degrees of spirituall life and beginnings of health and strength but long and labour by all good meanes that wee may daily increase in them vntill wee attaine vnto them in full perfection And this growth in grace and in the practice of all holy duties is commended vnto vs both by
more They are trees of righteousnesse of Gods planting which alwayes Esa 61. 3 11. flourish and when they come once to bring foorth their fruits they neuer grow dry and barren but are still purged and pruned by him that Joh. 15. 2. set them that they still bring foorth fruit in more abundance heerein vnlike other trees and resembling onely the Palme and Cedar in Psal 92. 14. that they continually flourish and most exceed in fruitfulnesse in their old age as the Psalmist noteth Gods children are not like false conceptions and dead moles in the wombe which quickly come to full growth and then standing at a stay proue abortiue births but staying their appoynted time are perfected by degrees in their shape parts and all their lineaments and after their birth stand not at a stay for there are no dwarfes in Gods family but grow from strength to strength and from stature to stature till they come to a perfect age in Iesus Christ §. Sect. 3 That except we grow in grace we can haue no sound comfort in our estate And therefore when there is no growth in grace nor in the practice of holy duties we can take little comfort in such a state but as it is a griefe to parents when as their children grow in age and not in wisedome and an ill signe that nature is out of frame and hindred in her course when as in their bodies they stand at a stay and though they eate and drinke and sleepe yet doe not grow at all in their stature so haue we more iust cause to grieue when after many yeeres we remaine children in knowledge and weaklings in all sauing grace and may take it as an ill signe that there is little grace in vs or some notable impediment which doth stop and hinder it in its operations when as hauing inioyed for a long time the spirituall food of the Word and Sacraments we grow not vp thereby nor any whit increase in our strength and stature Wee are pilgrims and trauellers as we professe towards our heauenly home who are still going on and euery day dispatch some part of the way but if we stand at a stay and after many yeeres spent are no more forward in our iourney then we were at our first setting forth it sheweth plainly that we are no true trauellers but loyterers that lazily lye lusking in our Inne or that we haue not gone in the right way that leadeth to our Countrey Wee would bee counted souldiers in the Christian warfare and professe that wee fight against the spirituall enemies of our saluation but if Satan in euery tentation preuaileth with vs if the world hath so allured vs by her bewitching baits that we are in league and loue with it if after many yeeres wee haue got no conquest ouer our corruptions pride couetousnesse voluptuousnes malice enuie and such like but that they still raigne and rule in vs as in former times it is a signe that we either are none of Gods Souldiers seeing we haue made a peace with his enemies or that wee are notable cowards who iustly deserue to be casheered and that there is little grace or goodnesse in vs seeing so long time and large meanes haue so little improoued and increased it Doubtlesse saith one he is not good who will Minimè pro cerâ—o est bonus qui melior esse non vult vbi incipis nolle fieri melior ibi desinis etiam esse bonus Bernard Epist 91. Nemo perfectus est qui perfectior esse non appetit c. Bernard Epist 243. not be better and when thou ceasest in thy desires to become better thou ceasest also to be good And againe no man hath attained to any perfection who doth not desire and labour to be more perfect and so much the perfecter doth euery man approue himselfe by how much the more earnestly he striueth after perfection Moreouer true vertue knoweth no end nor is circumscribed with time and the feare of the Lord indureth for euer The iust man thinketh with Paul that hee hath neuer apprehended that which hee pursueth nor euer saith I haue enough but alwayes hungreth and thirsteth after righteousnesse so that if he should liue for euer he would also for euer desire still to be more iust and would striue with all his strength to proceed from good to better For he is not a mercenary that hath hired himselfe to doe God seruice for a yeere but a sonne of the family which continueth for euer Finally let vs labour daily to grow in grace by exercising it continually in the duties of godlinesse both because otherwise we can haue no assuracne that it is true and substantiall but hypocriticall and a bare shadow seeing all true grace is growing grace like the graine of mustard-seed small at the first and great afterwards and also because if we doe not increase our Lords Talents he will take them from vs and giue them to faithfuller seruants and seeing through our negligence we haue depriued our selues of the substance he will also take away from vs the shew and shadow according to that of our Sauiour Vnto him that hath shall be giuen and he shall haue abundance Math 13. 12. Luk. 8. 18. but from him that hath not shall be taken away euen that which hee seemeth to haue §. Sect. 4 That if we desire to grow in grace we must carefully vse the meanes which may further vs in it and what these meanes are Now if we would attaine to this Christian growth wee must vse all good meanes which may further vs in it for in vaine hee professeth his great desire to be rich who neglecteth all good husbandry and meanes of thriuing or to grow in strength and stature who will not vse food and clothing which are the ordinary meanes to attaine vnto them Yea if wee desire spirituall growth in grace and goodnesse we must take more then vsuall paines seeing as to the augmenting of the body there is required more meat and better concoction then for the preseruing of it in that stature and strength vnto which it hath already attained so vnto our growth in grace and increasing of our spirituall stature it is necessary that we more diligently vse the meanes and receiue the food of our soules in greater quantity and with better stomackes then onely to hold as wee say life and soule together and to preserue our graces in their bare being and present plight Now the meanes of increasing in grace and proceeding in the practice of all Christian duties are the same by which they had their first beginnings as the carefull and conscionable hearing of the Word preached for we must like new-borne babes desire the sincere 1. Pet. 2. 1. milke of the Word which is also the seed of our Regeneration and new-birth if euer wee meane to grow vp thereby So also the reading of the Word and vse of the Sacraments meditation holy conferences of
the souldiers at Joh. 24. 14 15. his Sepulchre and theeues and adulterers that lye in wait to make spoyle of their neighbours goods and chastity and yet sleepe and snort in the deepe lethargie of sinne and wickednesse So that it is not the bodily watchfulnesse or sleepe that is commanded or forbidden for of this as of all of like kinde the Apostles saying is verified namely that bodily exercise profiteth little yea it hurteth much if we rest in it as the deed done or doe it as a worke satisfactory and meritorious not subduing the flesh but puffing it vp with pride and presumption nor inabling vs to Gods seruice but making the body vnfit to bee a ready instrument for the soule whilest by immoderate watching it is weakened and infeebled and becommeth more dull and drowzie more lumpish and vncheerfull to all good duties of a godly life §. Sect. 3 The former poynt proued by the Scriptures And yet I deny not but that there may be good vse of bodily watching when as it is moderate and seasonable not onely in respect of ciuill and morall affaires as the dispatching of our necessary businesse ministring to our friends vpon their bed of sicknesse and such like but also as it conduceth vnto spirituall ends as when it furthereth vs in keeping our spirituall watch is not rested in as a bodily exercise but referred and destinated to an holy and religious end As when with Dauid Paul and Silas Act. 12 12. and 20. 7. we abridge our selues of sleepe that wee may praise God by singing of Psalmes or lifting vp in silence our thankfull hearts vnto God for extraordinary benefits or when with our Sauiour Christ and his Church in persecution we spend the night in prayer and other religious exercises And thus our Sauiour requireth of his Apostles bodily watchfulnesse to a spirituall end Watch and pray saith he that ye fall not into tentation But yet the Christian waking and watching which in the Scriptures is so much commended vnto vs is not corporall but spirituall or onely corporall so farre foorth as the Spirituall thereby may be aduanced and furthered For which the Word of God is so cleare that it needs not the light of any other Comment Awake thou that sleepest and arise vp from the dead and Christ Eph. 5. 14 15 16 shall giue thee light Out of which sleepe of sinne when they are awakened he exhorteth them to keepe the Christian watch See then that ye walke circumspectly Col. 4. 2. not as fooles but as wise redeeming the time because the dayes are euil And againe Continue in prayer and watch in the same with thanksgiuing So hauing Eph. 6. 18. commended vnto vs the spirituall armour he willeth vs to pray alwayes and watch thereunto with all perseuerance And yet more plainly Awake to righteousnesse 1. Cor. 15. 34. 16. 13. and sinne not Watch ye stand fast in the faith quite your selues like men be strong Neither doth the Apostle inhibit bodily sleepe and naturall rest but carnall security and sleepe in sinne Ye are saith he children of light 1. Thes 5. 5 6 7 8. and of the day not of night nor of darkenesse therefore let vs not sleepe as doe others but let vs watch and be sober c. putting on the brest-plate of faith and loue and for an helmet the hope of saluation §. Sect. 4 What the Christian watchfulnesse is By all which it appeareth that the Christian watchfulnesse which is commended vnto vs in the Scriptures is not bodily and naturall but supernaturall and spirituall Now let vs consider in the next place what it is and wherein it consisteth Concerning the former The Christian and spirituall watch is an heedfull obseruation of our selues in all things and a serious carefull and diligent circumspection ouer all our wayes that wee may please God by doing his will and neither commit any sinne which hee hath forbidden nor omit any duty which hee hath commanded The which description setteth foorth vnto vs the nature of the Christian watch as it is commended vnto vs in the holy Scriptures Thus the Lord inioyning this watch by Moses the Captaine of his people saith Take heed to thy selfe and keepe thy soule diligently lest thou forget Deut. 4. 9 23. the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life And our Sauiour prescribing it doeth expresse it in these words Take yee heed watch and pray for yee know not when Mar. 13. 33 34. the time is watch yee therefore lest comming suddenly hee finde you sleeping So the Apostle expoundeth that phrase of awaking out of sleepe and arising Eph. 5. 14 15 16 from the dead in the next words See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And exhorting the Watch-men of the Church to keepe diligently this watch hee willeth them to take heed vnto themselues and to all the flocke ouer which Act. 20. 28 31. the holy Ghost had made them ouerseers to feed the Church of God which he had purchased with his blood §. Sect. 5 That this watch is to be kept in all things Now if we would know wherein this obseruation and circumspection consisteth and in what it is to be vsed and exercised the Apostle telleth vs that it must not be in some few things onely the rest being neglected but in all things whatsoeuer Watch thou in all things so that wee must keepe 2. Tim. 4. 5. this watch at all times in all places vpon all occasions when we are alone and when we are in company abroad and at home in the workes of our callings and in our recreations when we haue to deale with others and when we are exercised in our owne businesse in ciuill affaires and morall actions and in our religious duties which we performe vnto God as hearing reading praying meditating according to that of our Sauiour Take heed how ye heare watch and pray And seeing the deuill layeth baites Luk. 8. 18. and snares to catch vs in all places and in all things we must be very heedfull and circumspect that we doe not fall into his nets of perdition When wee are alone we must take heed that wee be not idle and vnprofitable wholly taken vp with worldly thoughts and sinfull imaginations nor ouertaken by Satans tentations inticing vs to the committing of secret sinnes seeing solitude exempteth vs from the feare either of shame or punishment When we are to goe into company we must looke to our selues that we be not corrupted with euill examples and vaine and rotten communication and that we doe not thus corrupt others but edifie them by our sauoury speeches and holy conuersation When we looke to be taken vp in Christian conferences we must watch ouer our selues that wee fall not through selfe-loue ouer-weening our owne gifts into pride and vaine-glory nor
seruant haue securely gone on in their sinnes and haue vtterly neglected the spirituall watch hoping that the Masters comming was farre off wee would be mooued heereby to shake off all carnall security and thinke no care and diligence too great in keeping this watch that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes which if we carefully vse will much helpe vs in keeping this watch But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse seeing when we haue done all we can wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse and intermit our watch but seeing if the Lord the great Watchman of Israel who neuer slumbreth nor sleepeth doe not watch ouer the house of our earthly Tabernacle and City Psal 121. 2. Ps 127. 1 2 3 4. of our soules all our watching is but in vaine let vs often and instantly pray vnto him that hee will continually watch ouer vs and inable vs with his Psal 141. 3. grace and holy Spirit to watch ouer our selues and waite vpon him knowing assuredly that if hee giue ouer his watch and leaue vs to our owne we shall soone be ouertaken of carnall security and fall into the dangerous Lethargy of sinne and death CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise §. Sect. 1 The reason why it is heere handled THe second priuate meanes whereby we are inabled vnto the duties of a godly life is Meditation For howsoeuer reading of the Word and of other holy writings doth goe before it in order of nature because it inlighteneth the minde and teacheth vs how to meditate and also prepareth and ministreth vnto vs matter of Meditation the which must be first knowne before we can thinke and meditate vpon it or make vse of it by working it vpon our hearts wills and affections yet seeing it is an action done by our selues alone and the other is a duty which may and ought to be performed both by our selues and others with vs I will reserue the handling heereof till I come to intreate of the resâ— which are in this respect of like nature Concerning Meditation it is so much beaten vpon and thorowly handled already both by more ancient Writers and also moderne who of later times haue spent much study and paines about it and whose Mr. Rogers Practice of Christianity herein excellently inlarged in the abridgeing Art of Meditation by D. Hall workes are extant both in our owne and â—â—her languages that it might well haue saued me a labour this Treatise now beginning to swell aboue the bounds and bankes which in my 〈◊〉 intentions I had prefixed vnto it Yea so exactly sweetly and sauourly is it handled in a compleate Treatise purposely written of this Argu 〈…〉 e who in his kind leaueth all others farre behind him be 〈…〉 Physician for the soule that he is able by his Art to ioy 〈…〉 eloquence with holinesse wit with spirituall wi 〈…〉 â—holesome Physicke and euen purging Medicines as 〈…〉 s taste as banketting dishes that I should haue beene 〈…〉 quite discouraged to haue written as it were an Iliads after 〈…〉 any thing of this Argument did not the necessity of perfecting â—hiâ—â—reatise impose it vpon me in which being â—n essentiall member It could not haue beene wanting without a maime In which regard rather then I would leaue the Reader in his studious course to a new disquisition I haue made bold with this learned Authour to borrow some materials for my building of him who is so rich to lend and to inrich my Cabinet with some of his Iewels though set out after an homely manner in mine owne foyles seeing these spirituall treasures are of such a nature that community hindreth not propriety and he that lendeth hath neuer the lesse §. Sect. 2 What Meditation is how it differeth from other exercises of the mind But that we may proceed to our purpose Meditation in a generall signification is nothing else but to thinke aâ—â— consider of any thing often and Meditari nil aliud est quà m multoties rem aliquam considerare Th. Aquin. seriously And as we heere more strictly â—â—ke it restraining it to a speciall subiect Meditation is a religious exercise of a Christian wherein he purposely applyeth his minde to discourse diuersly vpon some diuine subiect spirituall or heauenly that heereby hee may glorifie God and further his owne saluation by improouing the light of his vnderstanding increasing the sanctity of his heart and affections and the better inabling him vnto all duties of a godly life The which description in some sort both shevveth the nature of Meditation and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it For it differeth from cogitation vvhich is but a simple act of the minde thinking of its obiect slightly and ouerly and so leauing it whereas Meditation is more aduised and serious and reflecteth its light vpon the heart will and affection to direct them in their choyce both in chusing and imbracing that which is good and the refusing and abhorring of that which is euill It differeth also from consideration which is exercised in deliberating about some thing doubtfull true or false good or euill that discerning it aright we may know whether to take or leaue it but Meditation is conuersant about things in some measure knowne in the vnderstanding that by this further discourse of reason they may not onely bee better knowne but also that this knowledge may reflect vpon the will and affections and be made more effectuall for our vse in the well ordring of our liues It differeth also from Prayer in that howsoeuer both are the speech of the minde yet in that we speake to our owne soules but in this we speake directly to God himselfe Notwithstanding there is such affinity betweene them that in the Scriptures they are both signified by the same word and often taken the one for the other For they haue both for the most part one subiect-matter and both alike effectuall for the obtaining of all things needfull seeing whether we confesse our sinnes vnto God or acknowledge our wants or craue supply in a Meditation directed to our owne soules or in a prayer to him he alike heareth both and is alike ready to satisfie our desires in 〈…〉 soeuer they are presented vnto him Neither doe wee conf 〈…〉 lay open our wants for his better information to 〈…〉 e already but that wee our selues may take notice 〈…〉 g to a more thorow sense and feeling of them m 〈…〉 amed with feruent desires to haue our sinnes pardone 〈…〉 wants supplied which are no other then prayers in his estima 〈…〉 what forme soeuer they are expressed Finally howsoeuer in nature â—â—ere is
walke with God as Enoch and like Elias his body in the fiery Chariot it carryeth our soules into heauen By it in our solitarinesse wee inioy God and our selues and by conuersing with him we are fitted and made profitable for all good company In a word as one saith all spirituall profit and progresse in godlinesse proceedeth from reading and meditation for what wee know not we learne by reading and by meditation hold it when we haue it And as it is the meanes of all grace and goodnesse in this life so also it assureth vs of all glory and happinesse in the life to come For Blessed is the man who so delighteth in the Law of the Lord that hee doth meditate in it day and night §. Sect. 7 The third reason taken from the necessity of this exercise The third and last reason is taken from the necessity of this holy exercise the neglect whereof depriueth vs of all the former benefits and priuiledges For thereby we lose the comfort and ioy which wee haue in this sweet communion with God we become insensible of our sinnes and spirituall wants and so grow carelesse in vsing those good meanes for the mortifying of the one and supplying of the other Wee take the ready way to continue in carnall security and to liue in our sinnes without repentance We lye open to the tentations of our spirituall enemies and easily fall into their secret ambushments at vnawares by reason wee neuer thinke of them nor of the meanes whereby we may escape them We are soone deceiued with our owne false hearts when as wee neuer sound their deceits vnto the bottome and giue Satan leaue to fill them with worldly and wicked thoughts and with sensuall and carnall desires and lusts when as he findeth them like empty houses swept cleane and cleered Mat. 12. 45. of all good meditations and garnished with sloth vanity security the chiefe ornaments wherein he delighteth We lose piece-meale all our spirituall armour and not repairing the breaches which haue been made by the enemies of our saluation we lye open to their assaults are easily vanquished in the next incounter whilest wee neuer thinke of any approching danger We defraud our soules of a chiefe part of their food whereby they should be nourished in all sauing grace and strengthened vnto all Christian duties we lose the heat and feruour of our zeale and deuotion which being no naturall qualities residing in their proper elements coole and decline vvhen we withdraw from thē the fuell by which they are nourished Wee lose the comfort of our heauenly freedome when as we neuer haue our conuersation there and suffer our hearts to lye groueling vpon the earth without any spirituall motions which like the peyzes plummets of a clock do naturally descend sinke downe vnlesse they be often pulled vp with spirituall and heauenly meditations Finally we put out or cloze vp the eyes of our soules so as they cannot looke into our selues nor into our spirituall estate to see our miseries that we may be humbled nor the meanes of our freedome and deliuerance that wee may be comforted our pouerty and defects nor Christs riches and full payment our naturall defects and spirituall abilities in him that strengtheneth vs our gifts and graces our wants and weaknesses our sinnes committed our duties neglected or performed our dangers and meanes to escape them our way to happinesse and what progresse wee haue made in it And as we cannot through this neglect of meditation take notice of our selues so are we thereby estranged from God neither seeing nor obseruing his nature or attributes his mercy to loue him his iustice to feare him his power and truth in his promises that we may beleeue and trust in him the administration both of his benefits conferred vpon those that loue and obey him nor of his Iudgements and punishments threatened and inflicted vpon those who continue in their sinnes that by this experience of others good and harmes wee may become wise in chusing such a course as may gaine the one and auoyd the other CAP. XV. Of extraordinary Meditation §. Sect. 1 What extraordinary meditation is and the subiect of it ANd thus much of meditation in generall The which howsoeuer it doth not easily admit of any formall distribution 1. Thes 5. 17. according to the strict rules of art yet it may like prayer be distinguished into two kinds For as prayers are either extraordinary and at large the which are continually to bee made and at any time whatsoeuer when any fit occasion or opportunity is offered either of petition or thankesgiuing the which we call Eiaculations or else ordinary and at set times when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner So our meditations may be distinguished into such as are extraordinary and at large or else ordinary and at set times when as with due deliberation and preparation setting all other things apart we settle our selues to spend some time in this religious exercise The former sort of meditations are sudden and continually in vse when any occasion or opportunity is offered and obserued by outward obiects presented to our senses especially the sight and hearing or by some inward conceit in our imagination or discourse of our minds whereof we may make some spirituall vse and raise vp our minds from the earth towards heauen in some holy meditation The which may be done at all times and in all imployments as in the workes of our callings or in our honest recreations when wee are in company or solitary and by our selues But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of meditation when either they put vs in mind of their and our Creator or of some of his attributes shining cleerly in them In the former respect Dauid saith that the heauens declare the glory of God and the firmament sheweth Psal 19. 1. and 69. 34. and 89. 5. his handy worke that is offer vnto vs fit occasion of glorifying God when as we see their excellency and order and of admiring and magnifying his wisedome and power who was able of nothing to make so goodly a frame and excellent workmanship And in regard of the latter hee telleth vs in another place that they did occasionally as good Schoole-masters teach him another lesson namely to see and admire the infinite loue and vndeserued goodnesse of God towards mankind When I consider saith he the Psal 8. 3 4. heauens the worke of thy fingers the Moone and the starres which thou hast ordained What is man that thou art mindfull of him and the sonne of man that thou visitest him And thus Salomon sendeth the sluggard to the Ant to Prou. 6. 6. Esa 1. 1. learne of her diligence and Esay a refractory people to the Oxe and Asse to learne duty and obedience and Ieremy the negligent and secure
their present state and condition and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking and better inabling them to all good duties Lastly seeing our soules as well as our bodies haue their satiety by feeding often or much at the same time vpon the same dish therefore hauing such great plenty set before vs it shall bee our wisedome to take the benefit of this variety not feeding ouer often vpon the same dish which made the Israelites loath Manna it selfe though a heauenly food nor too much of any thing at one time which made their dainty Quailes through satiety to come out of their nostrils but whetting on our appetite by change of diet euery meale and euen at the same time helping the weakenesse of our stomakes with some little variety when as we finde them glutted let vs when we are weary of meditating ouer-long on one point insist no longer vpon it but passe vnto another Prouided alwayes that wee doe not heerein giue place to fickle inconstancie nor liberty to our rouing hearts passing loosely from on◠thing to another and not bringing any point to a good issue §. Sect. 11 That we must conclude our preparation vnto Meditation with Prayer And thus hauing prepared both our persons and matter the last thing required in our preparation is that we conclude it and make entrance Iam. 1. 17. into our Meditation by effectuall prayer for Gods direction and blessing vpon our intended exercise For seeing of our selues wee are not able so much as to thinke a good thought but all our grace and goodnesse commeth from God the Father of lights from whom euery good and perfect gift descendeth therefore let vs not fondly presume vpon our owne strength as though we were able to atchieue so waighty and difficult a businesse without his ayde but acknowledging our owne weakenesse and auersenesse to this holy duty let vs craue the assistance of his holy Spirit which only can inable vs vnto it Besides Prayer and Meditation being of like nature and fruits of the same regenerating Spirit are mutuall helpes one to another Meditation preparing matter for our Prayers and bringing vnto them feruencie of zeale and heate of deuotion and Prayer returning againe to our Meditations this borrowed seruour and vigour when ascending into heauen it hath fetched it from God And as the naturall heate and moysture preserue one another and both faile when one is defectiue the one perishing for want of heate and the other for want of nourishment Or as there is betweene the stomacke and heart such intercourse as preserueth them both in their well-being the stomake preparing matter and nourishment for preseruing in the heart the vitall spirits and the heart returning these spirits againe to the stomacke which giue it naturall heate and warmth whereby it is fitted and inabled to make good concoction so is it betweene Meditation and Prayer which are mutuall helpers one to another and neither of both retaine long their vertue and vigour if either of them doe faile the other But this Prayer which is to prepare vs for Meditation is rather to bee pithy and feruent then long and in many words seeing it is not the mayne duty which is heere intended but onely a preparatiue making way vnto it wherein acknowledging our owne debility and insufficiency wee are to craue the assistance of Gods holy Spirit in some such forme as this which followeth O Lord my God who art infinitely good and gracious in thy selfe and the chiefe Author of whatsoeuer goodnesse there is in me both as thou mouest me thereunto by thy commandement and enablest me vnto it by thy holy Spirit I most humbly beseech thee to pardon my manifold and grieuous sinnes whereby I haue made my selfe vnworthy to approach into thy glorious and holy presence and vnable to performe any dutie of thy seruice and purge mee throughly from the guilt punishment and corruption of them all in the precious blood of Christ that they may not be as a wall of separation betweene thee and me to hide thy face and to stop the sweet influences of thy fauour from me And seeing thou requirest this dutie which I am now about to performe and hast inclined my heart to yeeld obedience O thou who art onely able to bring it to good effect vouchsafe vnto me the gracious assistance of thine holy Spirit and thereby inable me to atchieue it in some such manner as may be acceptable vnto thee and profitable for mine owne saluation Inlighten my darkened vnderstanding that I may rightly conceiue of thy Truth sharpen mine inuention strengthen my memory incline my auerse will to this holy duty sanctifie supple and soften my hard and rebellious heart and inlarge it with holy and heauenly desires inflame it with the loue of thee and spirituall things with feruent deuotion and with an ardent zeale of thy glory Rectifie the disorder of my corrupt affections and tumultuous passions curbe and keepe in my wandring thoughts and rouing heart and knit them fast vnto thee in the bonds of thy loue and feare that they may not range after worldly vanities and distract me in this duty but grant that they may be so wholly intent to this present exercise that I may bring it to some profitable and good issue And so blesse me therein that I may finde the fruit and benefit of it in mine owne soule by hauing the point on which I am now to meditate better cleered to my vnderstanding for the increasing of sauing knowledge more thorowly imprinted in my weake memory that it may bee alwayes ready for vse and more effectually wrought into my heart and affections that I may heereby finde my corruptions more subdued and abated the sauing graces of thy Spirit increased and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life to the glory of thine holy Name and the comfort and saluation of mine owne soule through Iesus Christ our Lord. Amen CAP. XIX Of our progresse and proceeding in the exercise of Meditation and what is required therein §. Sect. 1 That we must proceed orderly in this exercise laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections ANd thus much of our ingresse preparation to Meditation the second point propounded is our progresse proceeding in the exercise it selfe wherein we must auoyd disorder and preposterous handling of the point propounded to our Meditation which is the author of tumultuous confusion by which being tired we either breake off the exercise or continue it without fruit and contrariwise proceed in an orderly course first laying the grounds of this exercise and then building vpon them To which purpose we are to know that there are diuers ends of this exercise as the inlightning of our minds with sauing knowledge and the imprinting of
we euer so much desire of the wholesomest food though we know it to be so as when wee haue by experience found that it is pleasing to our owne taste and affoording vnto vs good nourishment hath been a notable meanes to preserue our health and increase our strength And thus also it is in spirituall things Though we see the danger of our corruption with the manifold euils which doe accompany them and thereby are made carefull in some degree to auoyd them yet we may be ouertaken and with the violence of our lusts and passions be drawne to fall into them but if by experience we haue felt the smart of them how their poyson hath wrought in our hearts infeebled our graces as it were the vitall spirits and weakened and disabled vs vnto all good duties wee will euer afterwards mortally hate them and more carefully shunne them then in former times And contrariwise though we know and beleeue that such graces and duties are excellent and therefore to be loued and imbraced of vs yet shall wee neuer doe it vvith that ardency of affection as vvhen vvee haue tasted the svveetnesse of them in themselues and the manifold comforts and singular benefits vvhich doe accompany them as peace vvith God and peace of conscience assurance of Gods loue and our ovvne saluation invvard refreshment and ioy in the holy Ghost and such other blessings of like nature All vvhich considerations should povverfully persvvade vs not to content our selues with the knowledge of Christianity but to labour after the feeling and experience the vse and practice of what wee know which will be a singular helpe to further vs in all the duties of a godly life CAP. XXVII Wherein is shewed that prayer is a singular meanes of a godly life §. Sect. 1 That nothing more then prayer maketh vs godly and religious HItherto we haue spoken of those priuate meanes of a godly life which are to be vsed by our selues alone and now it remaineth that we intreat of those which wee are to vse both by our selues and also together with others The first whereof is prayer the which we haue before handled in the chiefe parts and poynts thereof onely here we are to shew that it is a powerfull and effectuall meanes whereby we are furthered in all the duties of a godly life To which purpose let vs know that nothing can be more auaileable to this end seeing there is not any thing which maketh vs more godly and religious more like vnto God and partakers of the diuine nature then this daily communion and intercourse which wee haue with him For as friendship familiarity and neere society ariseth amongst men out of similitude of natures and manners and contrariwise likenesse of manners and conditions groweth by degrees out of friendly acquaintance and common conuersing one with another so that if wee vsually keepe company and entertaine conference with wicked men wee are made wicked like them by their society and corrupt communication which poysoneth our manners but if we delight to conuerse and talke with those which are godly and religious wee increase thereby in godlinesse and piety so much more if wee often haue this communion and conference with God by prayer who is infinitely good in himselfe and the Authour and Fountaine of all goodnesse which is in the creatures wee shall daily increase in all piety and holinesse and by conuersing with him like Moses shine in his light whereas the further wee withdraw our selues from this Fountaine of light and heate goodnesse and perfection the more frozen shall we be in the dregs of our sins the more stony-hearted and muddy-minded and vtterly vnlike the diuine nature Prayer saith one causeth maruellous effectually an holy life and worthily fit for Gods Piam vitam ac Dei cultu dignam miris modis oratio conciliat conciliatam auget ac ceu thesaurum recondit in animis c. Chrys lib. de orando Deum Tom. 5. seruice and what it causeth it increaseth and like a treasure layeth it vp in our mindes For if a man indeuoureth to doe any thing appertaining to a godly life prayer being his guide and preparing the way hee is sure to finde a commdious and easie passage c. It is a signe of madnesse not to be perswaded that it is the very death of the soule if wee doe not often prostrate our selues at Gods feet who is the Authour of life For as our body seuered from the soule is but a dead carcase so the soule is dead and miserable if it approch not often vnto God by prayer And this the common experience of all times hath plainly proued seeing those who with Dauid haue been most exercised in this religious duty haue been also most holy and men according to Gods heart those who haue neglected it most prophane and such as haue vtterly contemned it no better then wicked Atheists God esteeming it all alike not to haue him at all and not to call vpon him And therefore the Psalmist describeth the Atheisticall foole that saith in his heart There is no God by this outward Psal 14. 1 2 4. marke that he neuer calls vpon his Name for if he acknowledged a God that were able to helpe him he would sue vnto him when he needed his helpe §. Sect. 2 That prayer is the meanes of obtaining all Gods gifts and graces Secondly heereby it appeareth that prayer is a most excellent and necessary helpe vnto a godly life in that we are able to doe nothing without Gen. 6. 5. 2. Cor. 3. 5. Phil. 2. 13. it but are inabled by it to doe in some measure whatsoeuer good thing we can desire For of our selues we are weake and impotent vnto all duties and all the imaginations of our hearts being continually euill wee are not able to thinke a good thought or to entertaine a holy desire but it is the Lord onely who beginneth continueth and perfecteth his worke of grace and sanctification in vs and inableth vs to returne vnto him those workes of holinesse and righteousnesse which in respect of ability to performe Phil. 1. 6. them we haue first receiued from him So that if wee tender vnto him any good duty we may say with Dauid Of thine owne haue wee offered 1. Chro. 29. 14. vnto thee Now the meanes which God hath ordained and sanctified for the obtaining of any grace or helpe at his hand whereby wee may bee strengthened vnto all duties of his seruice is feruent and earnest prayer Mat. 7. 7. Joh. 16. 23. which he hath appointed to be the hand of the soule to receiue from him all gifts of grace and goodnesse And though like a bountifull Prince he offereth liberally vnto vs whatsoeuer we can lawfully desire yet he will not deliuer his rich gifts to those who hold their hand in their bosome and will not vouchsafe to put it foorth that it may receiue them We are dry and empty cisternes who haue
2. 7. Wherein notwithstanding two cautions are to be obserued first that the points wherein they desire resolution be not slight and triuiall but of speciall moment and vse seeing it is not fit that their Pastour who is to apply himselfe in his studies for the publike seruice of the Congregation should spend too much of his time in giuing satisfaction to euery particular man that commeth vnto him in euery vselesse doubt wherin he should be wholy taken vp and made vnseruiceable vnto the rest of his charge In which respect it is also fit that men should make choice of such times when as he is vsually most free from his owne serious imploiments and not as it is the custome of many when as themselues are at best leysure And secondly that they doe not presently run vnto him at the first appearing of any difficulty but after they haue vsed their best indeuours to satisfie their doubts by their owne serious studies For if it were vnreasonable amongst the Ancients as Plutarch recordeth to borrow water of their neighbours vntill they had first digged to the clay vsing their labour and indeuour to finde a spring in their owne grounds for their owne vse by the same reason it may be thought as vnfit to trouble others at least vnseasonably about resoluing our doubts till our selues haue indeuoured though in vaine to resolue them by our owne studies §. Sect. 6 That we must ioyne with our reading serious Meditation The sixth rule of direction in our reading is that we ioyne with it serious meditation pondring and weighing well the point in hand before we passe to another when we finde it of speciall vse either that we may more fully conceiue it in our vnderstanding if it be a materiall thing which wee knew not before or better imprint it in our memories if knowing we had forgotten it or worke it into our hearts and affections if we had not a liuely sense and feeling of it or fruitfully practise it in our liues if we haue formerly neglected it especially when as we finde it powerfully pressed by the Author vpon the heart and conscience And thus it is profitable after that we haue priuately read a Chapter of the Bible to meditate a while vpon it and to recall vnto our remembrance what remarkable things we haue obserued for the better informing of our iudgements and sanctifying of our hearts As what doctrine we haue learned for our better instruction what errour in our iudgement hath beene refuted how we haue beene admonished or reprooued for any sinne which we are prone vnto or haue committed what promises made to any vertue and grace or holy dutie for our better incouragement to imbrace and practise it what threatnings against vice and sinne to withdraw vs from them or to mooue vs to rise out of them by repentance if we haue falne into them what examples we haue obserued of Gods Iudgements vpon the wicked for their sinnes or of his blessings and benefits vpon the faithfull whereby he hath richly rewarded their seruice and thereby encouraged vs to follow them in their holy practice what gracious deliuerances we haue noted of those who haue trusted in God for the confirmation of our Faith and affiance in him finally what comforts and consolations we haue obserued to incourage vs in Gods seruice in the middest of all afflictions and persecutions Which course if we should take in our reading it would not be much lesse profitable then meditation of which we haue before intreated seeing it would not onely increase our knowledge and inlighten our mindes but also worke the things knowne into our hearts and affections and moue and inable vs to put them in practice in our liues Whereas though we read much and doe not vse this helpe it is but like the eating of much meate that is neuer disgested in the stomake which may puffe men vp with the winde of speculatiue knowledge but seldome 1. Cor. 8. 1. turneth vnto any wholesome nourishment But yet this dutie of meditation after reading cannot bee performed to any purpose vnlesse another goe before it which is to vse whilest we are readding all attention of minde vnto the things read that we may not onely conceiue and vnderstand them but orderly dispose and lay them vp as we goe in our memories that afterwards we may recall them into remembrance and so more thorowly weigh and ponder them To which end we must in this exercise as much as in vs lieth banish out of our mindes all worldly distractions and wandring thoughts that we may wholy intend the action in hand And this the Apostle seemeth to imply where he exhorteth Timothy not simply to read but to attend vnto reading setting himselfe so seriously about it as that no other 1. Tim. 3. 13. thing in the meane while should withdraw him from it either in respect of the maine duty or right manner of performing it §. Sect. 7 That we must reade with affection and deuotion applying all to vse The seuenth rule is that we read with affection and deuotion applying all vnto our selues according to the nature of the subiect matter for spirituall vse framing and fashioning our hearts vnto it and changing and varying our affections as the matter is varied changed For that counsell which one giueth for the reading of the Psalmes may in the perusing of other parts of Scripture and holy writings be profitably obserued If saith he the Psalme prayeth doe yee also pray if it mourneth Et si orat Psalmus orate sigemit gemite et si gratulatur gaudete c. August in Psal 30. Conc. 3. mourne ye if it congratulateth and reioyceth reioyce ye likewise if it hopeth hope ye if it feareth doe ye also feare for all things that are here written are our looking glasse that we may compose our selues as it directeth Thus the Apostle telleth vs that whatsoeuer things were written aforetime were written for our learning whereby he vnderstandeth not onely the information of our iudgements but also the working of them into our hearts and affections for spirituall vse as the words following doe plainly shew that we through patience and comfort of the Scriptures might haue hope And Rom. 15. 4. so Eliphaz hauing shewed the miserable end of wicked men and the happy end of Gods chastizements vnto his children he thus concludeth his discourse Loe this we haue searched it so it is heare it and know thou it for thy selfe that is for thine owne speciall vse and benefit by applying Iob. 5. 27. it to thy present condition and estate More especially when the Scriptures teach we are to receiue instruction for the inlightning of our owne mindes when they admonish we are to take warning when they reproue we are to be checked when they comfort we are to be cheared incouraged when they commend any grace we are to desire and imbrace it when they command any dutie we are to hold
for their sinnes and all others who should beleeue in him And such a solemne thankesgiuing was made by Deborah Iudg. 5. and the people for their victory ouer Sisera and their freedome from the tyranny of Iabin King of Canaan who had long oppressed them By Dauid when as God had deliuered him out of the hands of all his enemies and especially out of the hand of Saul and by Hester Mordecay and the Iewes Hest 9. of the Captiuity from that feareful conspiracy of Haman who had plotted the destruction of the whole Nation And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember for that maruellous and almost miraculous deliuerance of our King and State from that horrible and vnmatchable Powder-treason by giuing wisdom to our gracious Soueraigne to interpret their darke riddle as he did somtime to Daniel for the expounding of Nebuchadnezzars dreame when the wisedome of the wisest in the Land could not vnfold it Of the other we haue an example in Abraham who made a solemne feast that he might render vnto God Gen. 21. praise and thankesgiuing for giuing vnto him contrary to all hope a son in his old age of whom should come that promised seed in which both himselfe and all the Nations of the earth should be blessed §. Sect. 2 When this solemne thanksgiuing is most seasonable how it differeth from that which is ordinary and the kinds of it Which examples we ought to imitate consecrating vnto God some day for solemne thankesgiuing whensoeuer wee receiue from him any great and extraordinary benefits either priuatiue consisting in deliuerance from some imminent or present euill or positiue when as he vouchsafeth vnto vs some great and vnexpected blessing But aboue all other times we must performe this duty when wee celebrate the Sacrament of the Lords Supper in remembrance of that inestimable benefit the great worke of our Redemption wrought by the death and Passion of Iesus Christ whereby we are deliuered out of the hands of all our spirituall enemies The which is called the Eucharist or a Sacrament of thankesgiuing because therein wee doe in a solemne manner render vnto God thankes and praise for Christ and all his benefits the pardon of our sins and that great Charter of our peace sealed first by his blood and now by this Sacrament instituted to put vs in remembrance of it and as it were afresh to renew his Couenant and to put our Pardon into our owne hands Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions differeth from that which is ordinary not in the matter which is one and the same but in the manner and measure which according to the occasion ought to be extraordinary in quantity and degree For our hearts must be more then vsually inflamed with the apprehension of Gods loue and goodnesse and inward ioy in the speciall fruition of his singular blessings which must affect them with extraordinary zeale to glorifie and praise him and to expresse our thankfulnesse by renewing our couenant with God binding our selues by firme resolution that in sense of his present fauours wee will be more deuout and zealous in all duties of his seruice for the time to come then euer we haue been in time past And by continuing our thankesgiuing in a solemne manner for a longer time then ordinary setting it apart as a Sabbath of rest from all our worldly labours that it may be wholly spent in Gods praises and in testifying our loue and inward ioy and reioycing in him by outward feasting and more liberall vse of meates and drinkes and all other comforts of this life and in shewing our loue and bounty in obedience to God by entertaining at our table and by sending gifts and rewards vnto our poore neighbours that they also may reioyce with vs. And this solemne feasting and thankesgiuing is according to the occasion of it publike or priuate Publike for some publike benefit which concerneth the welfare of the Church or Common-wealth which is to bee appoynted onely by the publike authority of Christian Magistrates and is to be celebrated in a most solemne and publike manner all sorts and conditions of men assembling together in the Church to magnifie and praise Gods holy name and to craue the continuance of his loue and fauour The which prayers and prayses are profitably conioyned with the preaching of the Word for the stirring vp of the whole Assembly to extraordinary thankfulnesse when as thereby the greatnesse of the blessings receiued and the inestimable mercie of God is set forth vnto them Priuate for some speciall benefits bestowed either on a particular person or a whole family which is to bee solemnized by singing of Psalmes prayer and thankesgiuing reading of some portions of holy Scriptures fit for the present occasion holy conferences whereby wee are to magnifie Gods mercies and to recount and tell what great things hee hath done for vs and also expressing our inward ioy by a more free and liberall vse of Gods creatures whereof wee must also cause our poore neighbours to haue some taste The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse as it worketh our hearts to a more liuely sense feeling of Gods loue stirreth vs vp to more zealous performance of all religious duties vnto him who hath been so gracious and good vnto vs and as it giueth vs occasion to renew our couenant with God and to confirme our resolution that wee will be more diligent and zealous in doing all things which may please and glorifie him CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting §. Sect. 1 What a true fast is and how it differeth from all other fasts THe other extraordinary meanes of a godly life is an holy fast of which it is my purpose to speake briefly though the vse and benefit of this duty is so great that it well deserueth a more full discourse because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument and especially in one which is called The holy exercise of a true fast and in another intituled The Christian exercise of fasting written many yeeres since by the right Reuerend Father and my most deare brother that nothing materiall can be added vnto it And therefore I will content my selfe to set downe after mine owne manner some of those poynts briefly which are most essentiall and necessary vnto this exercise for how should I in a Chapter expresse all fully which would require a whole Treatise referring the Christian Reader vnto those learned Treatises if he desire more thorow satisfaction and particular direction in any of them And first that wee may begin with the description of this duty A fast as we here vnderstand it is a voluntary religious and solemne action vndertaken vpon some extraordinary occasion wherein we seriously humble our selues before God in the sight and sense of
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
our sinnes but chastisements for our amendment meanes to mortifie our corruptions to weane vs from the world to strengthen and increase his graces in vs faith hope affiance loue patience humility the feare of God and the rest and that they may bee as strong cords to draw vs neerer vnto God and as sharpe spurres and goads in our sides to pricke vs forward in the wayes of godlinesse Vnto which deprecation we are to ioyne petition whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of as peace of conscience following iustification sanctification and the gracious assistance of Gods Spirit for the mortifying of our corruptions our spiritual quickning vnto newnes of life for the replenishing of our harts with all sauing graces and the strengthening of vs to all good duties with perseuerance vnto the end and that we may be inabled to withstand all the assaults of our spirituall enemies who labour to hinder our course in godlinesse and to turne vs into the broad way that leadeth to destruction More specially we must pray according to the present occasion of our fast as if it bee some grieuous sinnes which we haue committed that the Lord will not onely graciously forgiue them but strengthen vs with his grace and holy Spirit that we may not againe fall into them and inrich vs with the contrary graces that we may honour him thereby for the time to come as we haue dishonoured him by our sinnes in times past If it be for deliuerance from some great danger or out of some great affliction that then the Lord will be pleased to giue vs the contrary safety and security by taking vs into his protection and vnder the shadow of his wings or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits if in his wisedome he seeth that they are fit for vs As health in stead of sicknesse honour for disgrace plenty for penury peace for warre and such like The which our petitions as at all other times so especially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19. time of our fast must be ioyned with extraordinary feruency and such importunity as will receiue no repulse according to the waightinesse of the occasion which maketh vs in this extraordinary manner to humble our Psal 50. 15. Ioel 2. 18 19. Hest 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13. selues before God And also with a speciall faith that the Lord will heare not onely all our prayers agreeable to his will which we make in his Sons name but also our speciall suits which we haue now made in the time of our fast so far forth as it will stand with his glory and our owne saluation The which our faith must be grounded vpon Gods gracious promises strengthened by calling to minde the examples of Gods Saints from time to time who hauing thus humbled themselues and prayed in the time of their troubles haue found helpe and deliuerance at Gods hands §. Sect. 6 That with our fasting wee must ioyne vnfained repentance The last thing thing required in our fast is that wee ioyne with it vnfained repentance for this is the principall end of the outward exercise that we may thereby both testifie and also increase our repentance And vnto this two things are required the first is that wee forsake our sinnes which we haue bewailed and secondly that wee imbrace the contrary vertues and expresse them in the duties of a godly life Concerning the former it little auaileth vs to abstaine outwardly from our food and other comforts of this life which are the gifts of God and in their owne nature lawfull if we liue still in our sinnes and will not turne from them vnto God by vnfained repentance to rest from the honest labours of our callings and not to rest from the workes of darknesse wherein we performe seruice vnto sinne and Satan to pine the body with outward abstinence and to pamper the flesh by satisfying of our carnall lusts to haue empty Esa 58. 3 4. Zach. 7. 10. bellies and cleane teeth and to haue our soules replenished with wickednesse and defiled with sinfull corruptions In which regard the Lord condemneth and reiecteth the fast of the Iewes because they rested in the bodily exercise and did not forsake their carnall lusts exactions and oppressions What doth it profit saith one to make thy body thinne and Quid autem proâ—est â—enuaâ—i abstinentia câ—rpus si animus 〈…〉 c Hieron ad Celantiam 〈◊〉 carnis refraeneâ—â—â—â— verum sâ—ruâ—muâ— iciunium c. Chrysost in Gen. 1. Hom. 8. Honor 〈…〉 â—â—iunâ—◠〈…〉 um abstâ—â—â—â—tia sed peccatorum fâ—ga Chrysost ad pop Antâ—oâ—hen Homil. 3. leane with fasting if thy minde doe swell with pride What praise wilt thou deserue by the palenesse of fasting if thou be pale also with enuy What vertue is in this not to drinke wine and in the meane while to bee drunke with anger and hatred But our abstinence is praise-worthy and the chastening of the body of some excellency when as the mind fasteth from vices c. Let vs saith another bridle our fleshly lusts and we shall keepe a true fast For that I call a fast when we abstaine from vices And therefore abstinence from meates is required that we may subdue the vnruly power of the flesh and by curbing in this pampered horse teach it to obey And againe The honour of a fast is not abstinence from meats but the forsaking of our sinnes c. For it is most absurd to refraine by fasting from lawfull meates and to taste the vnlawfull lusts of the eyes Doest thou not eate flesh neither let thine eyes draw in wanton lusts Let thine eare also fast by not receiuing slanders and detractions And let thy mouth fast from filthy and reprochfull words For what will it auaile vs to fast only like birds and fishes or like the beasts of Nineue if we bite and deuoure our brethren But with most diligent care must wee forsake our beloued sinnes and those wherewith we haue most offended our gracious God as being the chiefe causes which haue drawne vpon vs Gods present Iudgements Against which we must bend our chiefe forces that we may not onely lay them aside like our garments ouer-night which we purpose to put on againe the next day but vtterly forsake them mortifie and subdue them that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God and strengthen our resolutions if we haue formerly found them weake and vnconstant by making a solemne vow that we will vpon no occasion wittingly and willingly fall into those sinnes againe for which wee haue now humbled our selues before the Lord in this present exercise §. Sect. 7 That we must in our fast exercise our selues in all Christian duties The second part of repentance which wee must both professe and practise is that ceasing from euill we
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
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
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
in vaine lest in that great Day of accounts the blood of these men who haue perished by their euill example be required at their hands Let them remember that counterfet piety is double iniquity that the hypocrite shal be cut off his hope perish that the seeming holy Pharise is much more odious in Gods sight then Publicanes and open sinners seeing they more dishonor God disgrace his holy truth then any other Finally that God wil be honored in all those that draw neere vnto him either by rewarding their sincerity or punishing their hypocrisie and that aboue all others the hypocrite shall be assuredly plunged into that bottomelesse Gulph of hellish condemnation in which regard when our Sauiour speaketh of the vndoubted punishments of desperate sinners he vsually saith that they shall haue their portion with hypocrites in outer darkenesse where shall be weeping and gnashing Matth. 24. 51. of teeth Those also who are not yet called and regenerate are to be admonished as they tender the euerlasting saluation of their soules that they doe not suffer themselues to be hindred and discouraged by this scandall of the euill liues of hypocrites and weake Christians from the profession of Gods true Religion and the practice of holy duties And to this purpose that they ascribe these enormities or frailties to any thing rather then vnto the profession of the truth or the outward practice of it in any Christian duties of Gods seruice As namely to the malice of the deuill who with his tentations assaulteth professours with more hellish policy fury then other men because their sins fals doe most dishonor God and blemish the beauty and brightnesse of his shyning truth to the wily spite of worldlings who with all their indeuour intice or compell those that make any shew of Religion to accompany them in their wicked courses that they may countenance their actions by their examples or escape their admonitions and reprehensions when as they are now become alike faulty Or to their deepe and poysonous corruptions which notwithstanding their outward profession doe still lye secretly lurking in their hearts which cause them to breake out into those sinnes which their owne consciences inlightened with Gods truth doe vtterly condemne Neither can they with more shew impute their scandalous sins and foule falls to the iust and pure Religion professed by them then the crookednesse of the worke to the right and perfect squire or the foulenesse of their hands to the pure cristall fountaine which if it were rightly vsed would wash and make them cleane For what are all their faults but crooked aberrations from this straight way of truth What are they but such sinnes as are continually condemned and beaten downe in the preaching of the Gospell For how can they haue any incouragement to goe on in their wickednesse by their often hearing of Gods Word wherin his fearfull Iudgements are daily denounced against all those who liue in their sinnes And therefore accursed be that foule mouth if it bee not washed in the teares of vnfained repentance that dare belch out such a blasphemie against Gods holy truth as to say that if there were lesse preaching and hearing of the Word there would be more obedience towards superiours and more loue and charity towards equalls and inferiours And likewise thrice vnhappy they who will so stumble at this stone of offence cast into their wayes by the euill liues of hypocrites as that they refuse to take vpon them this holy profession or to bring forth better fruits then they in their Christian practice As if all should refuse physicke because some dye that take it or wholsome food because some who haue their stomackes full of corrupt humours are not nourished thereby but becomming more sicke doe presently cast it vp againe without profit Finally let no weake Christians bee discouraged by the euill liues of hypocrites from making open and bold profession of Gods truth and bringing forth the outward fruits of it in the practice of all Christian duties because they would not be thought like vnto them For what were this but to deny Christ before men because we would shun their reproches and to be in truth impious in the neglect of Christian duties because we would shunne the suspicion of hypocrisie What were this but to esteeme more of the vaine and false censures of prophane worldlings then of the approbation which our good actions and holy duties shall haue from God and a good conscience What were this but to refuse to be Gods true treasure and pure gold because there are in the world many counterfeit slips to grow in his field and to lye in his barne like good wheat because there are tares in the one and chaffe in the other What were this but to giue ouer our lawfull callings and honest labours in them because there be some of the same trade that discred it themselues and their calling by their fraudulent and deceitfull dealings But if this preuaile with vs let vs also be ashamed to eate wholsome food because some haue surfeted on it or to drinke such drinkes as others haue abused to drunkennesse Yea rather because others haue disgraced the pure and true Religion which we professe by their wicked liues let vs who are sincerely minded make open profession of it that we may adorne it by our holy conuersation for the more it is blotted and blemished with their fruits of iniustice the more it needeth the hands of innocents to wash and restore it to its natiue purity And thus much of that scandall which ariseth from the euill liues of hypocrites of that which is caused by the bad example of euill Ministers I haue before spoken and therefore refer the Reader to that which hath been said CAP. IX Of the impediments of a godly life arising from the flesh and first such as arise from the intellectuall faculties §. Sect. 1 That the most dangerous impediments arise from our owne corrupt flesh IF there were no other or greater impediments to hinder vs in the wayes of godlinesse then those which are already handled yet were there no cause why we should flatter our selues with a vaine conceit that we may goe forward in this course with much ease as being a thing so slight and ordinary that the atchieuing of it needeth little care and small indeuour But how much more will this fond opinion vanish and the necessity of vniting all our forces cleerly appeare for the attaining vnto any perfection in spirituall graces and the outward practice of them in the duties of a godly life if we further consider that there are many more and far more dangerous impediments which arise from our sinfull flesh and the inbred corruption of our polluted nature the which is so auerse and contrary vnto the sincere and spirituall seruice of God that nothing in the world seemeth more irksome and tedious vnto it In which regard wee can no sooner set our selues seriously
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
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
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
Thus Zacharias Elizabeth were reputed righteous perfect because in the sincerity vprightnes of their hearts they did labour and striue after righteousnesse and perfection And thus Asa is said to haue done that which was right in the sight of the Lord notwithstanding his manifold 1. King 15. 11 14. 2. Chro. 24. 2. compared with Chap. 15. 7. and 16. 2 7 10 12. slips and great infirmities because his heart was perfect or vpright before him So that the impossibility of leading a godly life need not to discourage vs seeing the Lord is all-sufficient to make it possible vnto vs for he that could create vs pure and holy according to his owne Image is as able to restore vs to this purity and perfection Vnto which though it be not his pleasure that wee should attaine in this life because he would traine vs vp in humility and moue vs to ascribe vnto him the whole glory of our saluation yet will he enable vs vnto such a measure and degree as himselfe will accept of as it it were in full perfection and dayly adde vnto his owne gifts of grace vntill we come to a full age in Christ for vnto euery one that hath shall be giuen vntill he haue abundance as our Sauiour speaketh Matth. 25. 29. §. Sect. 2 To whom a godly life is difficult and the causes of it Secondly the flesh is ready to obiect that though the duties of a godly life are not absolutely impossible yet at least they are so full of difficulty and vnpleasant so tedious and troublesome to our feeble and fraile natures and so vncomfortable and painefull that there is no likelihood that euer wee shall hold out in the doing of them and therefore it is as good for vs to neglect them altogether as to take vpon vs such an insupportable burthen as wee shall be forced to cast off before we come halfe way to our iourneyes end The which obiection our corrupt flesh doth much strengthen against vs to hinder our Christian resolution and both our ingresse and progresse in the wayes of godlinesse by setting before vs the manifold examples of those that haue liued in former times and in our owne dayes who hauing made some good beginnings haue falne backe and relapsed into their former courses and hauing begunne well with a purpose to proceede haue through wearinesse desisted before they could attaine to their iourneyes end And thus like the sluggard the flesh perswadeth vs to sit still in the house because there is Pro. 26. 13. a Lyon in the streetes And like the murmuring spies though it confesseth that the spirituall and heauenly Canaan be worth the desiring as abounding with all Gods blessings yet it bringeth vp an euill report of it in respect of the manifold difficulties whereby we must passe vnto it and the sonnes of Anachim the mighty enemies of our saluation which must be ouercome by vs who are so farre inferiour vnto them in strength before wee can attaine vnto that place of rest and ioy The which tentation is exceeding dangerours and a notable impediment to hinder many from once entring into the course of Christianity because they imagine it to be so irkesome and painefull that they shall quickly be tyred and neuer be able to hold out vnto the end For the answering whereof that it may be no impediment vnto vs in the wayes of godlinesse wee are first to know and acknowledge that it is true in part namely that the course of Christianity is full of difficulties hard and tedious vnpleasant and euen intolerable and impossible in some respects For the Deuill which is that strong man who holdeth all that he possesseth in peace will not easily leaue his hold nor Mar. 9. 25 26. be cast out without many combates and conflicts And howsoeuer he seemeth deafe and dumbe whilest he is in quiet possession and lulleth vs asleepe in the cradle of carnall delights yet when our Sauiour Christ by the Ministery of the Word and Gospell seeketh to dispossesse and cast him out then he both heareth and cryeth out rageth and renteth vs with the violence of his tentations making vs to seeme both to our selues and others as if wee were quite depriued of all spirituall life And though this infernall Pharaoh suffereth vs whilest wee doe him seruice to sit quietly by the flesh-pots of worldly and sensuall delights and euen to glut our selues and take our fill of the pleasures of sinne without any great disturbance yet no sooner doe wee inwardly resolue and outwardly make mention of departing out of his bondage that we may serue the Lord but presently he rageth against vs and pursueth vs with hellish furie that he may hinder vs in our Spirituall iourney towards the heauenly Canaan and againe recouer vs into his captiuitie Againe the practice of Christianity becommeth vnto vs tedious and difficult by reason of our sloth which maketh vs vnwilling to take any paines in the duties of a godly life and euery thing seemeth tedious and wearisome to a minde that is indisposed and auerse vnto it And also because of our carnall sensuality which maketh vs thinke that we are not at liberty if we may not runne with full careere into all manner of licentiousnesse And like vnto those Heathen Rulers to fret and fume when we are restrained from going on in our wicked courses by Gods Law saying Let vs breake his bonds Psal 2. 1 1 3. asunder and cast away his cordes from vs. And hereof it is that the godly life is in the Scriptures compared to a wearisome pilgrimage which cannot be finished without much paines and trauaile to a dangerous Warfare in which wee must haue many a sore and dangerous conflict before wee get the victorie to a narrow and afflicted way Matth. 7. 12 13. and strait gate thorow which wee cannot passe without much striuing So likewise to the mortification and cutting off our bodily members which cannot be without much griefe To a circumcision yea the circumcision of the heart and how can the heart-strings be cut without much sense of paine And finally to the birth of a childe which cannot be without sore trauaile going before Now if the infant which hath continued but nine moneths in the mothers wombe cannot in the ordinary course of nature bee borne without much paine and many sharp throwes then how much lesse can we be spiritually borne againe without great griefe and labour who haue lyen for the space of many yeeres in our sinnes and strengthened our naturall corruptions with long and continuall custome seeing this is a worke contrary vnto and aboue nature §. Sect. 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate Rom. 7 22. Againe the duties of a godly life are somewhat tedious and troublesome euen vnto the regenerate who haue made some entrance into them because this worke of regeneration is not perfected at once but
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
what God imposeth and diligent doing that which hee inioyneth And surely if we had hereby no other benefit but the escaping of the euerlasting torments of hell fire which are easelesse and endlesse it were me thinks a motiue strong enough to make vs arme our resolution against all difficulties and to spare for no labour that we may secure our selues from this dreadfull condemnation He that is in danger of drowning doth not dispute of the great paines which he must take before hee can come to land but thinking that his strength can bee no wayes better spent then in sauing his life he vseth all diligence and laboureth euen to extreme wearinesse to secure his safety yea euen then when hee is doubtfull of the successe And shall we thinke all labour little to preserue a momentany and miserable life from a naturall death and can wee thinke any too much for the escaping of those euerlasting torments of hell fire O that our fore-wit were as good as our after-wit and that we could be as wise by instruction and discourse of reason as wee are by feeling and experience O that we could consider with our selues when we stumble at small difficulties and are discouraged from performing the duties of a godly life with a little labour how much lesse we shall be able to indure those intolerable and endlesse torments which are prepared for those who neglect Gods seruice and are slaues to Satan and their owne sinfull flesh to obey it in the lusts thereof If the easie paines of a godly life bee not to be indured of these nice and worldly wantons which are also of such short continuance how intolerable will those torments bee vnto them which shall neuer haue end If the damned spirits might haue liberty to resume their bodies and liue vpon the earth againe for a further triall that amending their liues they might bee saued or returning vnto their former sinfull courses they might be cast backe againe into hell fire O how would they melt and be euen resolued into teares of hearty repentance for those sinnes which haue made them obnoxious to such fearfull condemnation How would they labour and spend their strength in the exercises of mortification and make their throats hoarce with prayers and strong cryes that they might obtaine mercy and forgiuenesse How diligent would they be in hearing reading and meditating in the Word that they might attaine vnto a liuely faith and thereby apply vnto themselues Christ Iesus and his righteousnesse for their iustification and saluation How fruitfull would they be in good workes and how liberall and bountifull in almes-deeds and in relieuing the poore members of Iesus Christ And yet most certaine it is that their case shall be ours if wee run on in the same courses which they haue gone before vs seeing God is no respecter of persons but is alike iust and true to all Our punishments shall be as great if we neglect Gods seruice and liue in our sinnes our too late repentance as desperate and comfortlesse if wee abuse Gods patience and long-suffering and let passe the acceptable time and day of saluation §. Sect. 5 That the recompence of reward must make vs to ouercome all difficulties And yet there is a farre stronger motiue to make vs ouercome all difficulties and to vse all paineful diligence in the duties of a godly life namely the riches of reward promised to all those who spend their time and strength in Gods seruice euen the euerlasting ioyes of his Kingdome vnto which both all the sufferings and doings of this life are not to worthy Rom. 8. 18. to be compared In which regard Gods precepts are more to bee desired Psal 19. 10 11. then gold yea then much fine gold and to be esteemed sweeter then the honey and the honey combe because by them we are warned and in keeping of them there is great reward For who would not serue such a Master as is so bountifull in requiting his paines Who would not vndertake any labour seeing the greatest is light and the longest momentany to bee assured of that super-exceeding and eternall waight of glory Who would not patiently indure a sorrowfull seed-time for so ioyfull an haruest or refuse to worke in Gods Vineyard with all painfull diligence and comfortable cheerfulnesse who is assured of such liberall wages when hee hath ended his worke And therefore though there were neuer so much difficulty in the duties of a godly life and neuer so much paines required vnto the seruice of God this should not discourage vs from entring into the course of Christianity seeing our wages and reward will infinitely exceed our worke and labour Especially considering that these holy and religious duties are only vnpleasant and tedious to the flesh and corrupted nature vnto which as the Apostle speaketh wee are no debters that wee should liue according to the lusts thereof and so by pleasing of it to displease God and purchase vnto our selues eternall death and hellish condemnation §. Sect. 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull Neither in truth are the duties of a godly life vnpleasant and burthensome tedious and troublesome vnto the spirituall and regenerate part 1. Joh. 5. 3. Mat. 11. 29 30. Chrysost in Mat. 11. Homil. 39. but sweet and delightfull easie and full of comfort For Gods Commandements are not grieuous as the Apostle Iohn speaketh and our Sauiour telleth vs that his yoke is easie and his burthen light and that they who will take them vpon them shall finde rest to their soules Vpon which words Chrysostome speaketh excellently to our present purpose If saith hee hearing of a yoke and a burthen thou art afraid and shrinkest backe thou must attribute this feare not to the nature of the things themselues but to thine owne sloth for if thou art prepared and not sluggishly effeminate all shall seeme vnto thee easie and light And therfore Christ that he might teach vs with what care we ought to watch hath neither concealed the burthen nor the sweetnesse but ioyning both together he hath said that it is a yoke and also that it is sweet Hee calleth it a burthen but addeth that it is light that thou shouldest not shunne it as being too laborious nor contemne it as being too easie But if after all this vertue seemeth vnto thee hard and difficult consider how much more vice and sinne which Christ intimateth in that before hee said any thing of his yoke he cryeth out Come vnto me all yee that labour and are heauie loden Thereby shewing how great labour and what an intolerable burthen sinne imposeth for he saith not onely all ye that labour but also who are heauie loden The which the Psalmist expresseth more plainly and describeth the nature of sinne saying Mine iniquities are gone ouer mine head as Psal 38. 4. an heauie burthen they are too heauie for me And Zachary likewise where he
calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the
duties of a godly life to seeme vnto vs by fits more difficult and wearisome Yea if wee rest vpon our owne strength and abilities the infirmities and corruptions which we shall discouer will be notable discouragements to hinder vs in the wayes of godlinesse and like children which presume to goe alone when they haue onely strength to walke as they are led in their fathers hand we shall by receiuing many falls and knocks be so daunted and dismayed that we shall be afraid to set a foot forward in the duties of Christianity as farre exceeding our abilities of performance Whereas if seeing our frailties and infirmities we take occasion thereby to deny our selues and our owne strength and wholly distrust the weake reede of our owne free wills as being vtterly insufficient to stay and vphold vs in our Christian course And contrariwise altogether rely vpon Gods power and promises and acknowledge that his grace is sufficient when we most see and bewayle our owne weakenesse and impotencie wee shall heereby receiue no discouragement 2. Cor. 12. 9. but goe on cheerefully in all holy duties of his seruice For when wee are most blinde and ignorant this grace of God will bee all-sufficient to inlighten vs when wee are most weake and feeble it will confirme and strengthen vs when wee most distaste the duties of Christianity as being bitter and vnpleasant to our corrupted nature it will by changing and renuing it make them to become easie and pleasant and as wee see in the example of Dauid sweeter vnto our mouthes then the hony and the honey combe When wee feele the flesh rebelling and Psal 19. 9 10. lusting against the Spirit it will mortifie and subdue it And when our tumultuous passions and inordinate affections doe rage in vs striuing to carry vs with headlong fury from the seruice of God to the seruice of Satan the world and our owne vnruly lusts it will powerfully purge away their corruption rectifie their disorder and make them become seruiceable to the spirituall part like wild beasts which being in their owne nature fierce and cruell and ready to deuoure or teare vs in pieces when they are mastred and tamed become helpefull and commodious for diuers vses And thus the grace of God sanctifieth our loue and weaning it from worldly vanities fixeth it vpon spirituall and heauenly things Thus it changeth our choller into zeale our hatred of good things into the hatred of that which is euill our worldly sorrow into repentant griefe for sinne our carnall ioy into spirituall reioycing in the assurance of Gods fauour and our desperate boldnesse and audaciousnesse into Christian courage and magnanimous resolution which will inable vs valiantly to oppose and ouercome all difficulties which would discourage and hinder vs in the profession and practice of true godlinesse So that the difficultie of Christian duties compared with our owne frailties and infirmities will not discourage vs if wee doe not seuer the Law from the Gospel looking onely vpon that obedience which it requireth and not vnto that grace of God which the Gospell promiseth and which he purposely bestoweth vpon vs that thereby we may be enabled to performe that which he commandeth But rather the sight and sense of our owne weakenesse will but make vs cling the faster to the firme pillar of our strength and to flee vnto him in our earnest effectuall prayers desiring him to command what he will if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth §. Sect. 2 That a godly life is made easie through the power of God the Father assisting vs. Secondly the duties of a godly life which are so difficult in respect of our frailty and corruption become easie and familiar vnto vs not onely in respect of this grace whereby our natures are changed and renewed but also in respect of those fresh supplies which wee daily haue from God himselfe euen the Father Sonne and holy Spirit For first God the Father doeth not content himselfe to haue regenerated vs and renewed our nature and so to leaue vs but hee daily repaireth our decayed strength hee doeth not onely infuse some spirituall graces into vs and so leaue vs to be vpheld by their inherent strength but hee still standeth by vs and continually assisteth vs by his power and prouidence out of his rich Treasury supplying what is wanting strengthening vs when wee are ready to faint raysing vs when wee slip and fall repairing his graces with new supplies when they are spent and wasted and as it were re-inforcing his spirituall Bands and Troupes when as they are enfeebled and wearied in the conflict of tentations Hee not onely commandeth the duties of his seruice but also that wee may bee both incouraged and inabled to doe them hee promiseth his assistance and that hee will ioyne with vs supplying by his all-sufficient power what is wanting through our weakenesse Thus hee willeth vs to a Joel 2. 12. repent and turne vnto him and b Jer. 31. 18. worketh also this conuersion and repentance exhorteth vs to c Jer. 4. 4. circumcize our hearts and withall d Deut. 30. 6. promiseth that hee will circumcize them inioyneth vs to e Deut. 10. 12. loue and feare him and f Rom. 5. ◠sheadeth abroad his loue in our hearts by his holy Spirit whereby hee inflameth them with loue towards him and g Ier. 32. 40. putteth his feare into them that wee dare not depart from him by doing wilfully any thing that is displeasing in his sight Though then wee bee naturally barren in the fruits of new obedience yet this must not discourage vs seeing the Lord hath promised that hee will make vs trees of righteousnesse planted by his owne Esa 61. 3. Psal 1. 3. right hand which shall bring foorth fruit in due season like trees planted by the riuers of waters and that he will powre the sweet dewes of his grace vpon him that is thirsty and floods vpon the dry ground If we be feeble Esa 44. 3 4. and weake in our owne strength yet the Lord himselfe will strengthen and incourage vs in euery good worke by his gracious presence saying Feare thou not for I am with thee be not dismaid for I am thy God Esa 41. 10 11 14. I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee When wee finde and feele our faintnes and feeblenes in holy duties let not this make vs to desist giue them ouer as impossible to bee atchieued but let vs remember that the euerlasting God the Lord the Creatour of the ends of the earth fainteth not neither Esa 40. 28 29 30 31. is weary who giueth power to the faint and to them that haue no might increaseth strength So that
that they dare rush into all desperate perils and fight at the push of pike yea euen at the Canons mouth for a little pay or booty or for the applause of their Captaine and fellow souldiers or vaine fame and momentany glory in the world what difficulty should be so great that should be able to discourage vs from resoluing to leade a godly life which shall be rewarded with the infinite and euerlasting riches and inestimable glory and happinesse of Gods Kingdome §. Sect. 8 That by daily and constant practice we may easily ouercome all difficulties The last meanes whereby we may be inabled to ouercome all difficulties is the daily and constant practice of all Christian duties seeing howsoeuer they may seeme at the first harsh and vnpleasant to our corrupt nature yet continuall vse will make them easie and familiar and bring vs at length to such a custome and settled habit that wee shall performe them with much comfort and delight For as the mind is more and more darkened by the often acts of sinne and so loseth the light of truth that no sauing knowledge remaineth in it but malignity onely and pollution so by the many and often acts of piety and righteousnesse the mind is more inlightened and aspireth vnto a greater measure of true wisedome this righteousnesse and holinesse offering themselues as cleere glasses vnto the eyes of the vnderstanding as Chrysostome hath well obserued Besides Sicut enim qui peccat dum peccat magis atque magis tenebrescit mens eius c. Chrysost in Mat. 7. Hom. 18 Psal 19. 10. the more often that we performe these Christian and religious duties and the longer and more constantly that we continue in them the more we shall rellish and taste their sweetnesse so that though at first they seemed to our carnall appetite as bitter and vnpleasant as the infusion of gall or wormewood yet continuall vse and daily practice will make them sweeter to our mouthes then the honey and honey combe as wee see in Dauids example by reason that we shall finde in our owne good experience the manifold comforts which accompany the diligent performance of these Christian duties as peace with God and the beames of his loue and fauour shed abroad in our hearts and shining vpon vs the peace of a good conscience and inward ioy of the holy Ghost sweete communion with God accesse and increase of all spirituall graces contentation in all estates and assurance of our saluation and that in the meane time all things whatsoeuer and euen afflictions themselues shall turne to our good These and many such like benefits accompanying our constant walking in the wayes of godlinesse will make them not onely easie but sweet and delightfull And whereas at first wee came to the performing of Christian duties as a Beare to the stake and found nothing in them but vexation and irksome wearinesse by vse and custome comming to know and rellish their profit and excellency wee finde such spirituall sweetnesse that it is our meate and drinke to be exercised in them So that now we esteeme Gods Sabbaths our delight heare reade pray meditate conferre and doe the workes of mercy with much ioy and cheerfulnesse Now the meanes to attaine vnto this daily and constant practice which taketh away all difficulty and distast is to inure our selues thereunto by degrees and with a firme resolution to break off all excuses and set apart some short time as a day week or month for the strict leading of a godly life in the performance of all Christian duties as they haue bin before set downe Which when we haue done let vs looke backe and examine our selues if we can in our consciences find any cause of repenting this course in leauing worldly and wicked delights and the pleasures of sinne and betaking and consecrating our selues to serue God in the duties of holinesse and righteousnesse yea if we doe not finde in this short time more sound comfort and true ioy then in many yeeres before when wee neglected them §. Sect. 9 That worldlings take more paines about earthly vanities and in the seruice of sinne and Satan then is required to a godly life Now if any notwithstanding of all these helpes and comforts still complaine of the difficulties which he findeth in the course of Christianity Pro. 26. 13. and vse it as an excuse for his neglect of all the duties of a godly life let such a man know that the fault is not in the hardnesse and crookednes of the way but in his own negligence who will not vse the meanes which God offereth vnto him for the ouercomming of these difficulties and neither take any paines to be truly informed nor to trauell in it after hee knoweth it For because they are lazie and haue no list to worke therefore they sit in the house and complaine that there is a Lion in the way a Lion in the streets Because they would sit still by the flesh-pots of Egypt and glut themselues with carnall pleasures therefore they cauill against their entring into and proceeding in that way which leadeth to the holy Land as though the difficulties were so many and great which affront vs in it that it is vnpassible and impossible to be trauelled by them Their affections are so strong that they cannot master and mortifie them their bodies tender and delicate and not inured to take that paines which is required to the well performing of Christian duties and their natures are so easie and flexible that they cannot withstand the allurements and importunity of their old companions drawing and perswading them to accompany them in their sinfull courses All which excuses what doe they argue but their sloth and negligence yea rather their want of loue and contempt of spirituall grace and heauenly glory Seeing the same men who pretend these difficulties are ready to vndertake farre greater paines for the obtaining of those worldly vanities whereupon they haue fixed their hearts and euen delight themselues in these toylesome labours then is required for the attaining of heauenly happinesse and goe willingly thorow many more and greater difficulties in those wayes that leade to hell and destruction then they should euer finde in the way that would bring them to life and saluation For first consider the paines which worldly men are content to indure for the compassing of honours riches and pleasures how they carke and care toyle and moyle watch and labour trauell by sea and land and runne into many desperate dangers for the getting of these worthlesse vanities which are alike vncertaine in the possession as in the pursuit and acquisition How they tire their thoughts in the restlesse night about plots and policies for the preuenting or circumuenting one another How their hearts are continually vpon the racke of their owne passions being diuersly distracted betweene hopes and feares false ioyes and true griefes loue and dislike longing desires and lothing auersation Consider also what
heauenly ioyes So our Sauiour Blessed are they that mourne Mat. 5. 4. for they shall bee comforted And againe Blessed are yee that weepe now for Luk. 6. 21 25. ye shall laugh and woe vnto you that laugh now for ye shall mourne and weepe Now if wee worthily abhorre vnwholesome meates and drinkes though they be neuer so sweet and pleasant to our taste because we lose that delight which we take in them by the bitter paines of sicknesse indangering our liues which soone after followeth it and if we loue that wholesome though bitter medicine which freeth vs from tedious sickenesse and preserueth our health why should we not be alike wise in spirituall things which concerne our soules hating those carnall and sinfull pleasures which indanger them to sickenesse and euerlasting death and louing those Christian and holy duties though they bee bitter and vnpleasant to our fleshly and corrupt appetite which preserue our spirituall health and certainely assure vs of eternall life and happinesse Neither are the religious exercises of a godly life harsh and vnpleasant either in their owne nature or to vs in the spirituall part and so farre foorth as we are regenerate and sanctified yea rather they are of incomparable sweetnesse aboue the honey and honey combe and affect vs in the inner man with vnspeakable ioy and delight as we see in the example of Dauid the Apostle Paul Psal 19. 9 10. Rom. 7. 22. Ioh. 4. 34. and our Sauiour Christ himselfe but to our carnall appetite and sinfull flesh which like a sicke and aguish stomake full of corrupt and noysome humours doth bring our pallate quite out of taste iudging those spirituall duties which are sweet and pleasant bitter and lothsome and our sinfull vices and workes of darkenesse that are sowre and harsh to a right iudging taste delightfull and well-rellishing And therefore seeing wee are not as the Apostle speaketh debters vnto the flesh that wee Rom. 8. 12. should fulfill the lusts thereof let not this distaste which it feeleth in religious exercises withdraw vs from them or discourage vs in them yea let vs so much the rather be diligent constant in these duties that we may mortifie this carnall concupiscence that fighteth against our soules and 1. Pet. 2. 11. by displeasing it please our God and our owne consciences and nourish and preserue our spirituall life and health §. Sect. 2 That sanctification taketh not away our ioy delight but only changeth and improueth it But this obiection which the flesh maketh against the leading of a godly life it further presseth and confirmeth by the experience which we may haue in others and the examples of many Christians who spend a great part of their time in sighing and sorrowing mourning and lamenting as though they were depriued of all inward ioy and outward pleasures and doe liue in such a melancholike and mopish manner as though they thought all delights vnlawfull being ready to condemne themselues and censure others if they laugh or smile or shew any other signes of gladnesse and reioycing as not sauouring of sanctification and the mortification of our fleshly lusts not beseeming the season which is a time of mourning nor befitting the place which is a valley of teares nor yet well suting with the example of our Sauiour Christ of whom it is written that hee mourned and wept but neuer any thing sayd of his mirth and laughter For the answering whereof wee are first to know that sanctification and mortification doe not annihilate or change the essence and being of nature or the substance of our faculties passions and affections but onely renueth and purgeth them from their corruption that becomming holy they may be seruiceable to God and the spirituall and inner man It doeth not abolish and take them away but moderateth them in their degree and keepeth them from extremity and excesse when as they are exercised about worldly things and both rectifieth their disorder and correcteth their viciosity and faultinesse And finally it causeth our passions and affections to change their obiects making vs to bewaile our sinnes in which formerly wee reioyced and to reioyce in those spirituall exercises which in the dayes of our ignorance we loathed and neglected It taketh away the lightnesse vanity and madnesse of mirth and causeth it to become more graue and sober It changeth our reioycing in euill for reioycing in that which is good It moderateth the excesse of our earthly ioy which is more in the creature then in the Creatour It maketh vs to reioyce but a little in things that are but a little worth and to abound and euen triumph with ioy in things of greatest excellency as the assurance of Gods loue and our owne saluation and the manifold and vndoubted testimonies of his grace and fauour towards vs. And if Christians doe not finde in them this change of ioy from worse to better from carnall to spirituall from that which is vaine and worthlesse vnto that which as the Apostle Peter calleth it is vnspeakable and glorious 1. Pet. 1. 8. it is their own fault and not of their Christian profession Neither in truth can the carriage of diuers Christians be in this regard excused who as though they thought ioy and a godly life incompetible and not to bee reconciled or conioyned or supposed that when they did forsake the world their sins and carnall pleasures they were presently bound to part with mirth and gladnesse ioy and delight doe purposely affect a sad countenance and carriage a demure and deiected looke inwardly sighing and groning vpon euery slight occasion drooping and hanging downe the head as though all ioy were in the pleasures of sinne which they haue forsaken and no cause at all of reioycing in their present estate Wherby they not onely make their owne liues tedious and wearisome and so ouer-strait strict vnpleasant and vncomfortable that being tyred with it they are not able to hold out but change this rigourous seueritie for licencious liberty or else goe forward without life and spirit courage or comfort but also by their example discourage others that are without from taking vpon them the profession of Christianity or resoluing to leade a godly life as fearing that it is so austere and destitute of all ioy and delight that it is altogether intolerable and not to be indured Whereas contrariwise if as they haue greater cause they could also perceiue that they haue aboue all other the greatest most solid and lasting ioy it would be a notable inducement to moue them to take vpon them their holy profession and to resolue that they will follow and ioyne with them in the practice of those duties in which they discerne such pleasure and comfort §. Sect. 3 That no ioy of worldlings is comparable to that which is in Christians But that those who affect such melancholike heauinesse purposely banish both out of their hearts and countenances all ioy and mirth
bringeth low and lifteth vp Hee rayseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the Crowne of glory It is the blessing of the Lord that maketh rich and addeth Pro. 10. 22. no sorrow with it as the Wise man speaketh and it is his powerfull Word by which wee liue and not by bread onely as himselfe teacheth vs. Deut. 8. 3. Matth. 4. 4. And therefore let vs not thinke that by neglecting Gods seruice we shall thriue the better or that we shall haue the more liberall wages because we are slothfull in doing his worke and spend our whole time and strength about our owne §. Sect. 4 That if being poore we carefully serue God we may securely cast our selues vpon his gracious prouidence and expect him to be our reward Sixthly though wee be poore and haue nothing to sustaine vs and our charge but what wee earne with our dayly and painefull labour yet if wee doe not wholy addict our selues to the world but allot seasonable times to Gods worship and seruice we shall not be the neerer to want and penury yea rather laying aside all carking care wee may securely cast our selues with full affiance vpon his prouidence and promises and expect such a blessing vpon the labours of our hands performed in due place and time as that neither we nor those that belong vnto vs shal want food conuenient nor any other thing that is good For if the Lord be so gracious and bountiful that he prouideth for strangers who serue Satan and their own lusts how can we imagine that he will suffer those of his owne family who spare time from their necessary imployments that they may doe him faithfull seruice to want and pine for hunger If his prouidence extendeth to the Fowles Mat. 6. 26 28. of heauen and the beasts of the field to feed them without their care and if hee clotheth the Lillies of the field without their labour how will he not take greater care for vs that are his houshold seruants and adopted children who moderately vse our best studie and indeuour to serue his prouidence in prouiding things necessary but so in the meane time as that wee will by borrowing some time from the works of our callings rather indanger our selues to want then we will bee wanting vnto him in spirituall duties of his seruice Let vs then as the Apostle exhorteth bee carefull for nothing but resting vpon his Phil. 4. 6. care and prouidence with firme affiance let vs in all our necessities by prayer and supplication with thankesgiuing make our requests knowne vnto God For the Lord hath bound himselfe freely by many gracious promises that if casting off all carking care we trust in him and serue him in the duties of piety and righteousnesse hee will prouide for vs what wee stand in need of and will not suffer vs to want any thing that is good So the Psalmist Trust in the Lord and do good so shalt thou dwell in the land Psal 37. 3 5. Pro. 16. 3. Psal 34. 9 10. and verily thou shalt bee fed Commit thy way vnto the Lord trust also in him and hee shall bring it to passe O feare the Lord ye his Saints for there is no want to them that feare him The young Lyons doe lacke and suffer hunger but they that seeke the Lord shall not want any good things So the Wise man telleth vs that the Lord will not suffer the soule of the righteous to famish but hee Pro. 10. 3. casteth away the substance of the wicked The which Dauid saw confirmed in his owne experience hauing not obserued in all his time from his youth to old age that the righteous had beene at any time forsaken or Psal 37. 25. their seede begging their bread And thus the Apostle Peter exhorteth vs to cast all our care vpon the Lord for he careth for vs. The which promises 1. Pet. 5. 7. the Apostle to the Hebrewes layeth as a ground of his disswasion from couetousnesse and discontent Let your conuersation saith hee be without couetousnesse and be content with such things as ye haue for he hath said Heb. 13. 5. I will not leaue thee nor forsake thee Seuenthly if wee deuote our selues vnto Gods seruice loue as it beseemeth his children in holy obedience allotting time conuenient to religious duties the Lord himselfe will be our wages and exceeding great reward and he that is God all-sufficient Gen. 15. 1. Chap. 17. 1. Deus mihi sufficit etiamsi caetera cuncta ferat alius Gregor Nazian Cygn Carmin lib. Nimis auarus est cui Deus non sufficit in the absence of all earthly helpes and meanes will be our portion and inheritance which whoso inioy can want nothing And this argument the Lord vseth to incourage Abraham to serue him Feare not Abraham I am thy shield and thine exceeding great reward And againe I am the almighty or all-sufficient God walke before me and be thou vpright And therefore let vs say with one of the Ancients God alone sufficeth mee although who so will take all things else besides him for hee is too couetous whom God cannot satisfie Eightly if we be diligent in Gods seruice though wee haue not so much as others yet that little wee haue as before I shewed is much better then their great riches and reuenewes who neglect it According to that of the Wise man Better is a little with righteousnesse then great reuenewes without Pro. 16. 8. 28. 6. 15. 16 right Better is the poore that walketh in his vprightnesse then hee that is peruerse in his waies though he bee rich And Better is a little with the feare of the Lord then great treasures and trouble therewith For as the Psalmist saith The Lord knoweth the dayes of the vpright and their inheritance shall be for Psal 37. 18 19. euer they shall not bee ashamed in the euill time and in the dayes of famine they shall be satisfyed c. Againe that little which the righteous haue that feare and serue God is better then the abundance of the wicked who serue the world and their owne lusts because that godlinesse which is ioyned with it is the greatest gaine and in the lowest estate 1. Tim. 6. 6. bringeth contentation which is a Iewell of such value that it is aboue the purchase of all earthly riches and cannot bee bought with the price of a monarchy According to that of the Wise man The righteous eateth to the satisfying of his soule though his commons bee neuer so Pro. 13. 25. short but the belly of the wicked shall want euen when he sitteth at his full furnished table For when his appetite is satisfyed he is not satisfyed because he wanteth an appetite §. Sect. 5 That the obiection of pouerty is but a friuolous and false excuse Finally let all those
God and furthering of our saluation and not for his dishonour by neglecting his seruice and like snares to intangle vs that wee cannot proceed in such holy duties as will make our calling and election sure When two things come together which differ in their degrees of excellency and necessity we can easily resolue in earthly things to giue priority and precedency vnto that which exceedeth the other in worth and vse O would wee could bee thus wise in this case and seeing spirituall and heauenly things and imployments about them which tend to the euerlasting saluation of our soules doe as much exceed our earthly affaires as heauen earth and those things which are permanent and euerlasting such as are momentany and of short continuance I would wee could be so wise for our owne good as to giue those duties which excell the first place and preheminence God hath so graciously respected our infirmity and weakenesse that whereas hee might haue challenged the greatest part of our time for his immediate seruice as being aboue all other imployments most honourable and profitable hee is content that wee should consecrate vnto him one day of seuen and one or two houres of euery day out of foure and twenty or some small part of the Morning and Euening leauing vnto vs all the rest for our businesses and imployments which respect the good of our bodies and estates And being left so rich will wee yet steale will wee incroach vpon Gods right who hath dealt so bountifully with vs and leaue him nothing that deserueth all Doe wee thinke it absurd to neglect the duties of our particular callings all the weeke vnder pretence of spending our whole time in regious exercises as hearing the Word Prayer Meditation and yet imagine it to bee an excuse which will passe for currant if neglecting all duties of Christianity which are much more excellent and necessary wee can say for our selues that wee are so wholly taken vp with worldly imployments that wee can spare no time at all for holy duties Yea doe wee thinke it vnequall that the duties of piety and Religion should incroach a little vpon that long time which is allotted to the duties of our callings and shall these spoile the other of their right seeing they haue ordinarily such scant allowance though they bee in their nature much more excellent and to vs more profitable and necessary O let not the world and our owne carnall loue of earthly vanities so much besot vs but let vs as willingly and cheerefully allow that short time required to religious duties which aduance our spirituall estate inrich vs with sauing graces preserue our soules in good plight and liking further our saluation and assure vs of heauenly and euerlasting happinesse as wee doe a farre longer time to worldly imployments about our corruptible bodies and fickle estates and the compassing of such earthly things as in comparison are vaine and of no worth and in respect of their durablenesse and continuance momentany and mutable And if at any time we be brought into such straights of time that the one of necessity must giue place to the other let those exercises which are of the more noble nature haue the precedencie and being much more excellent in worth and yet bounded with much narrower limits of time let the better be preferred before the worse and that which is onely poorer in time borrow from that which out of its plenty hath more to lend Wherein wee haue the poore Luk. 2. 15. shepheards for our examples and precedents who neglected their sheepe to seeke and finde out their Sauiour In Mary who spared time Luk. 10. 40. from her worldly though weighty imployments that she might nourish her soule with the bread of life and in our Sauiour Christ himselfe who being scanted of time for the publique duties of his calling in preaching the Word and working miracles yet rather chose to borrow time from his rest and sleepe then he would neglect the Religious duty of priuate prayer §. Sect. 6 That we haue time sufficient for Religious and ciuill duties if it be wisely husbanded Fourthly let vs consider that we are not ordinarily thrust into such straights but that if we will we may easily finde some conuenient time for both sorts of duties those which are religious belonging to Gods seruice and those which are ciuill about our ordinary callings Neither is there any vocation so laborious which if it be wisely followed will not affoord some fit time for holy exercises For tell me thou who complaynest of thy little leisure and thy short time for thy great imployments if thou be so niggardly thrifty in expending it that thou hast none to spare from the workes of thy calling to any other vse or purpose Doest thou not borrow from them so much as would serue religious duties not one houre in the foure and twenty to be deuided betweene thy morning and euening deuotions Doest not thou who complaynest of this waste in that time which is bestowed vpon Christ and the duties of Gods seruice spend much more vpon thine own lusts and sinfull pleasures either in superfluous sleepe or complementall inuitations or visitations or in vaine disports and vnprofitable pastimes or in fruitlesse if not carnall corrupt communication and idle chat or sitting longer at thy meales then either health or profit necessity or ciuility doth require And is thine hap so hard that thou art at liberty for all other purposes and art only pinched in the straits of time when thou shouldest spare a little for Gods seruice and the eternall wel-fare of thy precious soule Surely if this be thy case thy state is miserable for he that wanteth time for Gods seruice will also want it for his own saluation He that can finde no time for the Lords worke shall neuer haue time to receiue his wages He that can finde no leisure to inrich his soule with spirituall grace shall thereby also lose the opportunity of attayning vnto heauenly glory Doe not then for shame abuse thy selfe any longer with so vaine an excuse as though thou couldest finde in thine heart to be godly and religious if thou couldest finde any time for religious exercises For either thou must confesse that thou spendest no time worse or acknowledge thy folly in not preferring the better either that the duties of Gods seruice which concerne his glory thine own saluation are lesse excellent and necessary then any of thine ordinary imployments or else that thou art as vnwise as prophane in spending so thy whole time in those as that the other for want of time should be quite excluded But rather learne wisely to deuide thy selfe and leisure between them allotting constantly to either their due portion and thou shalt finde conuenient time both for religious and ciuill exercises when thy spirituall man like Mary hath chosen the better part let not the flesh by its murmuring pull thee from it And if the
vndertake it And this appeareth in the examples of the faithfull in all ages who though they haue necessarily liued amongst the wicked and thereby haue bin endangered to all the former tentations and incumbrances that haue not beene drawne hereby to follow the times and to imitate the examples of wicked men but haue continued constant in their holy profession and religious practice of all the duties of piety and righteousnesse Thus Enoch walked with God and Noah continued in his vprightnesse though almost all the world followed their owne sinfull lusts and liued in all wickednes and sensuality So Lot in Sodom Abraham Isaac and Iacob amongst the Canaanites Ioseph Dauid Nehemiah Obadiah Mordecay Hester and Daniel retayned their sincerity and integrity though they liued in the wicked and profane courts of Pharaoh Saul Artaxerxes Ahab Ahasuerus and Nebuchadnezar And the Apostle sendeth saluations from the Saints that Phil. 4. 22. liued in Nero his houshold though like the master it abounded with all manner of outragious wickednesse And the reason is because those who are regenerate haue a new nature begun in them which being spirituall heauenly cannot suffer or receiue alteration from things which are of an inferiour nature no more then spirituall substances can suffer of corporall or heauenly bodies of those that are elementary And though the flesh and part vnregenerate lyeth open to the tentations of the deuil and the world may easily be allured to any sinne yet so farre foorth as wee are renewed wee resist them and cannot sinne because it is contrary to this spirituall nature and the Spirit of God dwelling in vs which is the Author of it according to that of the Apostle Iohn Whosoeuer is borne of God doth not commit 1. Iohn 3. 9. sinne for his seede remayneth in him and he cannot sinne because he is borne of God And therefore as the fish retaineth his freshnesse in the salt waters and the hot baths their warmth though they be inclosed with the cold earth so the faithfull so farre forth as they are regenerate and renewed retaine their piety and godlinesse of conuersation euen when they be incompassed on all sides with wicked worldlings although their society and examples are exceeding dangerous prouocations vnto all sinne and wickednesse in respect of their flesh and vnregenerate part the one being like fire the other like gunpowder or some combustible matter especially when such familiarity and society is not necessary but of free choyce seeing it is iust with God that those who loue tentation should fall into it Otherwise the faithfull may retaine their sincerity and piety Act. 2. 40. in the middest of a froward generation yea if necessity and not their voluntary election thrust them into such times and places they may not only goe on in their Christian course but euen in the most euill dayes redeeme the time by redoubling their diligence in all pious duties of Gods seruice as the Apostle implyeth And this we see in the example of the holy Martyrs in the times of persecution who haue redoubled their zeale and deuotion in Gods seruice when none almost did beare them company but all the world opposed against them and did hold in their view a quite 1. King 18. contrary course Thus Elias his zeale was not cooled and quenched by the idolatry and prophanesse of those times but much intended and increased And Dauid when he saw the euill examples of transgressors was Psal 119. 139. not drawne hereby to imitate them but was the more consumed with his Act. 17. 16. zeale because they had forgotten Gods Law Thus Pauls feruency of deuotion was more inflamed when hee saw the superstition of the Athenians Ioh. 2. 17. And thus was our Sauiour Christ consumed with zeale of his Fathers glory when as he saw his Temple prophaned and true Religion neglected and contemned §. Sect. 4 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall So that heere we may haue an vndoubted and infallible signe whereby we may know whether our zeale and deuotion be true and sincere or false and hypocriticall for if they be vpright and in truth they will not be lost in euill places and times if they be substantiall and as it were a new nature and not meere shewes and shadowes they will still retaine it and being of superiour vertue will striue against and ouercome these corruptions of the times which are contrary to them Whereas if they yeeld vnto them and become prophane with the irreligious neglecting all Christian duties because they liue with those who doe neglect them it is hereby manifest that there was neuer any true change in their nature but onely some accidentall alteration for worldly respects Though cold water be made neuer so hot yet the heat of it will soone be abated when it is taken off the fire and compassed about with the cold ayre and becommeth more cold then it was at the first And though the Iron being heat in the Forge is much more hot and scorching then the fire in other combustible matter yet being put into the water or cast vpon the ground in the cold ayre it becommeth more cold then either of them because in this alteration there is no change of nature but onely of the quality by outward accident But contrariwise the fire which is naturally hot and the Bath which is naturally warme are not cooled by the cold winter ayre which doth incompasse them Yea by this antiparistasis and inclosure their naturall quality being kept in and better compacted is intended and increased so that the fire which but moderately heateth in milde weather scorcheth in cold frosts and the Bath which is but temperately warme in summer euen smoketh and scaldeth with heate in the cold winter because this heate is naturall and no aduentitious quality And so the religion and deuotion of hypocrites being no kindly heate proceeding from a renewed nature is quickly cooled in the company of the worldly and prophane and returneth to more then natural coldnesse whereas the feruor of true Christian deuotion is not abated but rather increased when they liue in corrupt times and sinfull places because proceeding from a new nature the inherent vertue and vigour of it vniting it selfe together to withstand all contrary opposition is better compacted and becommeth more strong and preualent So that those euill examples which corrupt others doe but the better arme their resolution to withstand them and make them striue with more earnestnesse and deuotion to fly such sinnes as they see committed and to put in practice the contrary duties And as the Ostrich turneth Iron it selfe which would kill other creatures into wholesome nourishment and as some beasts and birds do conuert Spiders and other poysons into cordials and and restoratiues which are deadly and pernicious vnto other liuing things of a different nature so Gods children which are renewed and regenerate by
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
meate offerings I will not accept them c. But let iudgement run downe as waters and righteousnesse as a mighty streame So the Lord professeth that hee would not be pleased with thousands of Rams Micah 6. 6 8. or ten thousand riuers of oyle no not with the first borne of their body for the sinne of their soules vnlesse also they would doe iustly and loue mercy And though we be neuer so iust in our dealings and so bountifull that wee could bee content to giue all our goods to the poore yet if it bee not ioyned 1. Cor. 13. 3. with piety and charity and doe not proceed from sauing knowledge and a liuely faith true obedience and a good conscience it is all worth nothing and no better then glorious sins in Gods sight And therefore if we would haue our seruice accepted we must according to the Apostles example liue both holily towards God and iustly and vnblameably towards 1. Thes 2. 10. men If we would approoue our selues to be the redeemed of the Lord we Luk. 1. 74 75. must serue him in holinesse and righteousnesse before him and that not by fits and flashes but all the dayes of our liues But of these points I haue spoken before at large when I intreated of integrity and constancy the inseparable properties of a godly life and therefore referre the Reader to that place §. Sect. 3 Their obiection answered who pretend that they haue outgone many others Furthermore being deluded with the flesh we are ready to obiect that though we haue not attained to that perfection which were to be desired yet we are forward enough in the course of Christianity seeing wee haue outrunne many others although there are many also who are farre before vs. For answere whereof we are to know that he who thinketh that he hath proceeded farre enough hath not as yet set one foot forward in the Christian Race and though we had made some good progresse yet if wee now stand still and doe not continue running till wee come to the goale wee shall neuer obtaine the Garland And therefore imitating runners who striue for a prize we must not looke so much to those whom wee haue outrunne as to those that are still before vs that wee may ouertake and get before them to the marke seeing if wee stand still and rest in that which we haue already done he that is furthest behind yet continueth running will soone ouertake vs get the Garland from vs. We must not please our selues in our good proceedings and runne no more for in the wayes of Christianity hee that goeth not forward goeth backward and when we cease to be better we begin to be worse neither must we looke how farre we haue proceeded but how much of the Race remaineth still vnrunne and how farre we are yet from the Goale of perfection And with the Apostle forgetting those things which are behind and reaching Phil. 3. 13 14. foorth to those things which are before we must presse towards the marke for the price of the high calling of God in Christ Iesus Hee that is ambitious is not pleased with his present honours because hee is preferred before many others but if there bee yet any aboue him hee is not quiet in his minde till hee haue matched or exceeded him O then why should wee bee so sluggish about spirituall and heauenly preferments which are incomparably of greater worth and excellencie why should wee not be as religiously ambitious in aspiring euen vnto the highest degrees of heauenly glory and happinesse which is permanent and euerlasting as in striuing after worldly honours which are contemptible in their worth and momentany and mutable in their continuance seeing man that is in honour Psal 49. 12. abideth not but is like the beasts that perish as the Psalmist speaketh §. Sect. 4 Their obiection answered who affirme that Ministers only are bound to the strict performance of religious duties Moreouer the flesh is ready to obiect that howsoeuer this strict performance of Christian duties be required of Ministers who haue more knowledge and many helpes which many others want and also fewer lets and distractions hauing by reason of their small imployments about worldly things little else to doe then to attend vnto spirituall exercises yet those who are of the common sort of people as Trades-men Artificers and Husbandmen cannot by the same reason be so strictly tied to religious duties seeing they are simple ignorant and vnlettered and haue much more businesse and imployment in the works of their calling To which I answere first that though Ministers be tied to exercise themselues aboue all others in those personall duties which belong to their speciall calling as reading Meditation and studie in the Scriptures and other religious duties which are more proper and peculiar vnto them yet the generall duties of Christianity as Prayer Thanksgiuing receiuing the Sacrament watchfulnesse and such like doe lye out in common both to them and all other men that are true members of the Church In regard whereof there is no distinction or difference between one and another seeing our Sauiour Christ hauing with his precious Blood washed vs all from our sinnes hath made vs all alike Kings and Priests vnto God and his Father Neither Apoc. 1. 5 6. hath he selected some onely from among the rest vnto whom he hath appropriated the religious duties of Gods seruice but hath made vs altogether indifferently a chosen generation a royall Priesthood an holy Nation a 1. Pet. 2. 9 5. peculiar people that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light and to offer vp spirituall sacrifice acceptable to God by Iesus Christ And howsoeuer the publike performance of these religious duties doeth more peculiarly belong vnto them in respect of their publike calling in the Church yet priuate deuotions and the duties of Gods seruice and a godly life belong indifferently vnto all without exception or exemption of any person Neither are the admonitions and exhortations vnto these duties in the Scriptures directed onely vnto Ministers as that they should keepe the spirituall watch examine themselues put on the Christian Armour pray continually and in all things giue thankes but vnto the whole Church and people of God Secondly howsoeuer Gods Ministers ought to shine as lights in the world to bee good examples vnto their flockes ouer which God hath made them ouerseers to bee guides vnto the rest of the faithfull that they may leade and direct them in the wayes of godlinesse and to bee Captaines of the Lords Armies to goe out and in before them yet it is to this end that the people should walke in their light and no longer sit in darkenesse and in the shaddow of death that they should imitate their holy example and propound them as good patternes and precedents for their imitation that they should follow their guides
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
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
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
lose our best oportunities by ouer-sleeping our selues in carnall securitie if wee bee not rowzed vp and awakned with the admonitions exhortations and necessarie reproofes of our faithfull friends Those that are falling into a Lethargie being vnable to refrayne sleeping doe thinke themselues beholding after their recouerie to such about them as by their pricking and nipping them haue kept them waking though it may bee for the present it was a thanklesse office being so distastefull to their humour and appetite but we are prone to fall into this spirituall Lethargie of carnall securitie which is more dangerous and pernicious then ten thousand bodily deathes and therefore by so much more are wee to esteeme the kind office of such a faithfull friend who by the nips and pricks of admonitions and reproofes doth keepe vs from falling or continuing in this sleepe of death When our bodily sores begin to fester at the bottome and to breed dead flesh and when our bodies abound with hurtfull humours we not onely voluntarily send for the Chyrurgeon and Physician but thanke and reward them though to our smart and payne they vse to cure vs corrasiues and strong potions And shall we not be as carefull for the recouerie of our soules and as thankfull to those who vse these good meanes to effect the cure although they bee distastefull yea painfull and lothsome to our carnall sense and appetite But it is not enough that we highly esteeme those Christian duties for our spirituall good if our friends bee not also willing to performe them Now to an ingenuous nature it is in this cure as painfull and vnpleasant to bee the Physician as the Patient to admonish and reprooue our friends as to heare them admonishing and reproouing vs because it sauoureth of needlesse curiositie and censorious businesse And therefore it is necessarie for vs to vse all good meanes to moue one another to the performance of this dutie And this wee shall doe if wee performe it mutually as there is need on either side and watch ouer one another by turnes either partie being readie to awaken the other when hee seeth him falling into this deadly sleepe For this libertie of loue being vsed on both sides will make both more willing both to speake and heare prouided that it bee not by way of regeration and by retorting the admonition at the same time which sauoureth of some spleene and argueth a willingnesse to requite and a kind of impatiencie to be in debt or by our faultinesse to be obnoxious vnto our friend vnlesse he be as deeply engaged vnto vs. And secondly if our friend bee mistaken in vs and we are able to excuse and defend our innocency by a iust apologie yet this must bee done so as it may not giue any distaste or discouragement vnto him in performing the like dutie another time not by harsh contestations but with great mildnesse and loue thanking him much for his care in the generall although it causeth an errour in this particular And to this end let vs remember that it was an error of loue which as it is not suspicious and hideth a multitude of sinnes that they may not bee discouered to our hurt and shame so it is sometimes iealous when it commeth to play the part of the Chyrurgeon and whilest it searcheth our sores to the bottome it may at vnawares goe somewhat too deepe and touch the quicke fearing to leaue any of the dead flesh or core behind §. 6 The sixt remedie is to visite those who are in affliction The sixt meanes is often to visite those who are afflicted either outwardly in bodie and estate or inwardly in mind as those who are ruined in their estates or haue lost their neerest and needfull friends vpon whom they chiefly depended or lie groning vpon the bed of sicknesse or being afflicted and troubled in conscience in the sight and sense of their sinnes doe pitifully complaine of their wretched and disconsolate condition The which we are principally to doe in the time of our health wealth and prosperitie when as we are most apt to forget God and our selues and so to be ouertaken of carnall securitie For we may vse such distressed soules as glasses to represent vnto vs our owne condition and as liuely pictures in which we may see resembled our owne frailtie and mortalitie They may serue vnto vs as visible Lectures teaching and calling to our remembrance both our owne sinnes whereby we haue deserued the like or greater punishments the iustice of God in his righteous iudgements and our owne danger in respect of both to be attached with the like or more grieuous afflictions if we doe not make vse of these examples in others and by waxing wiser by their harmes doe not preuent them from falling on vs by turning from our sinnes by vnfained repentance And as it is profitable for young Gallants that are giuen to wastfulnesse to looke vpon such Vnthrifts as themselues not in their ruffe and riot when they are adored by Parasites and seeme to carry the world with them in a string for that will but make them the more secure in their wastfull courses but when hauing spent all they haue lost all their credit and esteeme with their wealth are forsaken of all their friends censured for their prodigalitie euen by those who for the time that the streames thereof did flow did quench their thirst and supplied their wants by sucking from them finally cast into prison without hope of deliuerie and not able to supplie themselues with the ordinarie necessaries of food and apparell seeing in them they may easily learne what will be the end of their iourny if they hold on in the way of their excesse and prodigalitie So is it behoofefull for those who flourishing in worldly prosperitie are readie to fall into the slumber of carnall securitie to acquaint themselues with such pitifull obiects not onely that they may hereby be put in mind of the bountie of God towards them who haue receiued though not deserued better then these in affliction and so may be mooued to be more thankfull vnto him and more cheerfull in his seruice being encouraged with the present pay of more liberall wages but also considering that they are alike fraile and all worldly things momentanie and mutable they may not sleepe in securitie but prepare themselues against the day of triall and tentation In which regard the Wise-man sayth that it is Eccles 7. 2. better to goe into the house of mourning then the house of feasting because that is the end of all men and the liuing will lay it to his heart namely not onely to be mooued hereby to a worke of mercie in mourning with those that mourne and partaking with them in some of their griefe that it may be easier when as wee beare a part of their burthen euen as wee communicate vnto them some comfort and refreshing but also that vsing them wisely as examples whereby we may be