especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
to cure all the sores of sinne though the head be sicke and the whole heart faint and though from the sole of the foot Esa 1. 5 6 16 17. to the crowne of the head there is no soundnesse in thee but wounds and bruises and putrifying sores yet if thou wilt apply vnto them this soueraigne salue they shall be all healed so that euen thy crimson and scarlet sinnes shall become white as snow and wooll §. Sect. 5 Of the kinds of repentance ordinary and extraordinary And thus thou seest O my soule the nature of true repentance which admitteth of no distribution into kinds but yet thou maist distinguish it into some degrees For either thou maist consider it in the first acts of thy conuersion when as thou diddest breake from thy sinnes by bewayling and forsaking them and turning vnto thy God in new obedience or else it is the continuing of it throughout the whole course of this life For as thou art neuer in this world perfectly cured of the sores of sin but that they will breake out againe the inward corruption not thorowly drawne out still seeking vent in some outward issue so this plaister of repentance must continually be applyed and renewed and be neuer quite neglected and throwne away vntill by death the cure be perfected Now this repentance which thou must continue O my soule euen till by thy separation from thy beloued body thou be freed from that hated body of sinfull corruption is either ordinary or extraordinary Thy ordinary repentance is that which thou must daily performe for as thou daily sinnest against thy good God so thou must daily sorrow for thy sinnes bee humbled in the sight and sense of them hate and abhorre them as conquered rebels who hauing gotten new strength haue giuen thee these foyles subdue and mortifie them and indeuour to please thy God in the contrary duties of his seruice Thy extraordinary repentance is either when by reason of thy sloth and security thou hast discontinued this exercise and afterwards doest vndertake it afresh being excited and moued hereunto by outward helpes the preaching of the Word afflictions danger of being ouertaken with some approching euill extraordinary blessings and such like or by the inward motions of Gods holy Spirit or else when thou art ouertaken for want of keeping the spirituall watch of some grieuous and vnusuall sinne whereby thou hast made deepe wounds and fearefull gashes into thy conscience In both which respects thou must double thy zeale and diligence that thou maist rise from whence thou art falne redeeme the lost time wherein thou hast negligently intermitted this holy exercise bewaile thine extraordinary sinnes with extraordinary sorrow and bitter griefe both in greater measure sutable to these greater sinnes and in a more vehement and powerfull manner hating these sinnes with more then mortall hatred driuing out these cursed enemies which haue giuen thee such shamefull foyles with all despite and redoubling thy watch that they may for euer be kept out of thy coast and neuer be able to surprize and ouercome thee Finally thy repentance my soule must be extraordinary when thy God moueth thee vnto it by any extraordinary occasion as when thou art to performe some duty of his seruice of great moment and importance as the receiuing of the Sacrament of the Lords Supper which requireth extraordinary preparation and examination when thou humblest thy selfe in some solemne fast publike or priuate for the auerting of some imminent iudgement or deliuerance from some present euill or when thou art to vndertake some businesse for thy selfe the Church or Common-wealth no lesse waighty and necessary then full of difficulty and danger then my soule is it high time for thee to renew and redouble thy repentance that thy sinnes which separate betweene thy God and thee may be remooued and not stop and hinder thee from receiuing the assistance of his grace and holy Spirit in these waighty imployments So also when thou addressest thy selfe to thy God to make suit for some blessings which thou much desirest from which thy sinnes might hinder thee and stop the streame of his grace that though it ouerflow to all others yet thou shalt remaine dry and barren or for the remouall of some great afflictions which if thou continuest in thy sinnes thou maist iustly feare will bee continued vpon thee till thy God by redoubling thy stripes and smart haue made thee to renew thy repentance and redouble thy sorrow Finally it is fit time thus to repent when thy God summoneth thee by sicknesse to appeare before him and threateneth thee to bring thee before his Tribunall vnder the arrest of death then is there no more need O my soule to set thy house and state in order then thy selfe and then is it fit time that thou shouldest renew thy repentance with Ezechias in an extraordinary manner that thou maist make thine accounts ready before thou art to render them vnto thy Iudge and seeing thou art much indebted and hast nothing to pay thou must whilest thou art here by renewing thy faith and repentance sue out thy pardon and get a generall acquittance for all thy debt sealed with thy Sauiours blood that so thou maist goe with ioy and comfort when thy Iudge calleth thee to make thine appearance CAP. XXI Shewing how we must worke the former points vpon our hearts and affections §. Sect. 1 How our harts are to be affected with feruent desires to practice this duty of repentance ANd now my soule that thou hast in thy vnderstanding discoursed of the chiefe poynts obseruable in this excellent grace of repentance labour to worke what thou knowest into thine heart and affections and to bring it all to some holy vse that thou maist prepare these spirituall meates not onely to looke vpon for so thou maist in this great plenty depart an hungred and be neuer the better in thy health strength and good liking but indeuour to apply them to taste their sweetnesse to feed vpon and digest them for thy nourishment Thou hast discouered my soule excellent waters which though they be bitter in their owne nature yet the wood of thy Sauiours Crosse being cast into them by the hand of faith will make them to become sweet Drinke deepely of them O my soule that thou maist neuer againe thirst after the pleasures of sinne which may well glut thee but will neuer satisfie thee but the more thou drinkest the more thou thirstest whereas these waters my soule will cure this dropsie and make thee thirst onely after spirituall things in which there is great delight seeing thou maist heere drinke thy fill without impeachment yea with much improuement of thy health or rather because thou canst neuer be filled in this life thou maist euer thirst and euer drinke thirst without distemper without griefe and drinke with all spirituall delight seeing these waters satisfie without satiety And as they are good for thine inward thirst so also for thy both
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
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
carriage and conuersation whereby we please God in all things by doing his will reuealed in the Scriptures more specially a godly life consisteth in our walking before him in the duties of piety righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of our liues In which words three things are contained First the duties which in this godly life are to be performed Secondly the foundation vpon which they are grounded and the fountaines from which they ought to flow Thirdly their time of continuance and how long by vs they are to be performed The duties of a godly life are all referred vnto three heads First piety towards God which compriseth in it all Religion the whole worship and seruice of God both publike and priuate with the matter manner time meanes and all circumstances and in a word all the duties required in the first table Secondly righteousnesse towards our neighbours whereby we deale with them as we would haue them to deale with vs and giue vnto euery one their owne behauing our selues iustly with all and mercifully with all those who need our helpe Thirdly sobriety and temperance towards our selues whereby we possesse our vessels in purity and honour as it becommeth the Temples of the holy 1. Tim. 2. 5. Ghost Secondly there is heere expressed certaine fundamentall vertues vpon which our vertuous and godly actions ought to bee grounded and from which they must spring and flow if we would haue them acceptable vnto God namely a liuely faith without which wee cannot please him a pure heart from which as a fountaine floweth all true obedience and a good conscience purged from dead workes by the precious blood of Christ which warranteth all our actions done in faith as approoued of God and so inciteth and incourageth vs to bring foorth the fruits of new obedience when as wee know that our persons and all our actions are accepted of God in Iesus Christ And lastly heere is expressed the time how long wee are to continue in the doing of the duties of a godly life namely not for a while no nor yet for a long time together but indefinitely wee are to continue in bringing foorth these fruits of obedience throughout the whole course of our liues and as the Apostle teacheth vs neuer bee weary of well-doing But of these points I shall haue occasion to speake more largely afterwards and therefore 2. Thes 3. 13. will content my selfe for the present thus briefly to haue touched them for the explaining of the former description of a godly life CAP. IIII. Of the forme and manner how all Christian duties ought to bee performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things §. Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God ANd so I come from the matter of it and the duties therein required to speake of the forme and manner how they may be so performed as that they may bee acceptable in Gods sight And heereunto there concurre three things First feruencie of desire Secondly a settled resolution And thirdly an hearty and earnest indeuour to please God in all things by doing his will in the duties of pietie righteousnesse and sobriety First our hearts must be inflamed with feruent desires to please God in all things and to doe his will in as great perfection heere on earth as the Angels and Saints doe it in heauen although we cannot possibly in this state of sinne and corruption attaine vnto it So the Church professeth of her selfe In the way of Esa 26. 8 9. thy iudgements O Lord haue we waited for thee the desire of our soule is to thy name and to the remembrance of thee with my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early The which desires breake out into longing wishes after that perfection which we cannot as yet compasse as we see in Dauid O that my wayes were directed to keepe thy Psal 119. 5. statutes And are accompanied with bitter griefe and lamentable complaints when as we finde them crossed with our corruption and defeated by the tentations of the deuill and the world as we see in the Apostles example To will is present with me but how to performe that which is good I find Ro. 7. 18 19 c. not For the good that I would I doe not but the euill which I would not that I doe c. for 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 minde 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 And this feruent desire of the heart to please God by doing his will is alwayes accompanied with an vndanted resolution and settled purpose of the will to shake off all delayes and breake thorow all difficulties which hinder vs in our course and with all care and good conscience to vse all helpes whereby we may be inabled and furthered in Gods seruice And thus Dauid resolueth that he will keepe Psal 119. 8 30 32 33 34. Gods statutes I haue chosen the way of truth thy iudgements haue I laid before me I will runne the way of thy Commandements when thou shalt inlarge my heart Teach me O Lord the way of thy statutes and I shall keepe it vnto the end Giue me vnderstanding and I shall keepe thy Word yea I shall obserue it with my whole heart And from this desire of the heart and resolution of the will there followeth an earnest indeuour in the whole man of conforming all our powers and parts words and workes intentions and actions to the will of God that we may in all things please him and glorifie his name by hauing the light of our liues shining before men according Matth. 5. 16. to the exhortation of the Apostle Whether ye eate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glory of God §. Sect. 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours And in these desires resolutions and indeuours doth consist the very forme and essence of a godly life it being the top of that perfection which Act. 11. 23. we can attaine vnto in this state of imperfection This is that Euangelicall obedience which in the Gospel is required of vs as we see in the Acts of the Apostles where Barnabas exhorteth the Church of Antioch not to performe that perfect obedience which the Law exacteth which was a yoke too heauy for any to beare but that with purpose of heart they would cleaue vnto the Lord. Vnto which also the Gospel inableth vs being made powerfull and effectuall by Gods grace and the inward operation of his
preserued from receiuing hurt by our carnall lusts and the deuils tentations or if we haue yet we shall with great ease recouer our losses when they are no sooner sustained then espied For these staines of sinne will easily be washed out if wee take them in hand when they haue first tainted our hearts Our enemies will without any great danger be beaten out when they are first entred and haue had no time to fortifie and intrench themselues Our wounds whilest they are greene will be soone cured and if assoone as we haue drunke the poyson of sinne and carnall lusts we presently cast them vp againe before they haue had time to worke or vse our antidote of faith and repentance it will not be able to doe vs any great harme §. Sect. 6 The second meanes is to preserue them from all sinne Secondly if we would preserue our hearts in puritie we must labour to keepe them from all sinne not onely those raigning and raging lusts which waste the conscience and extinguish the vitall spirits like strong poysons but euen from those lesser corruptions which most men regard not thinking no sinne so small that wee may liue in it nor giuing allowance to the least carnall and worldly lusts For these also will defile the heart themselues and make way for the pollution of fouler sinnes whilest they lessen our care to keepe them out euen as when the house is already somewhat fouled men care not greatly though it be fouled more whereas when they see it cleane they more carefully keepe it so from all annoyance But most especially wee must labour to preserue our hearts pure from those sinnes with which they haue formerly beene most tainted and vnto which they are still most naturally inclined And as men take most care to preuent hereditary diseases and that they doe not by relapse fall into that sicknesse out of which they haue newly recouered because they are more prone vnto them then any other so also must vve doe in keeping our hearts pure from those speciall corruptions vvhich haue made them sicke to the death and haue fearefully hazarded their euerlasting saluation In time of vvarre vve most strongly man that part of the vvall vvhich being vveakest hath most often beene attempted by the enemie and if a breach be made vve keepe it vvith a narrovv vvatch and strong gard till it bee againe repaired So the experience of our enemies policie and povver in putting vs often to the vvorst doth make vs more vigilant and diligent in our warlike preparations that we may be able to make resistance But if our friends whom we haue formerly loued and are acquainted with all our secrets knowing our outgoings and commings in doe become our enemies with what care and circumspection doe we preuent their mischiefes because we know that by their ancient familiarity with vs they are acquainted with all aduantages And thus must wee doe in warring with our corruptions if euer we meane to get victory and to preserue our hearts from being surprized by them §. Sect. 7 The third meanes is to auoid the occasions of sinne Thirdly we must not only labour to keepe our hearts pure from the sins themselues with which formerly they haue beene defiled but also auoid all Iude 23. the occasions and meanes whereby we may be drawne vnto them hating euen the garment which is spotted with flesh For as in vaine he fleeth the plague in himselfe who haunteth the company of those that are infected as hee fondly shunneth to bee burned who maketh it his sport to play with fire and gunpowder and he foolishly protesteth against whoredome who delighteth in the kisses and wanton imbracement of some common Strumpet So it is in vaine to thinke that wee can preserue our hearts from the infection of sinne and from the fire and filth of burning and polluting lusts vnlesse we shun the meanes and occasions as well as the corruptions and sinnes themselues §. Sect. 8 The fourth meanes is often to examine our hearts in Gods sight Finally if we would preserue our hearts in their purity wee must often examine them in Gods sight and for the approuing of their purity and integrity often offer them to his triall For as the husbands eye and presence allowing or disallowing all the wiues particular actions and behauiour to strangers is the best and surest meanes to preserue her chastity so if the heart betrothed vnto God haue all the affections and desires of it scanned and examined before him it will not easily be polluted with strange and vncleane lusts And thus Dauid kept his heart in purity and integrity by prouoking and offring it often to Gods triall Iudge Psal 26. 12. Psal 139 23 24 me saith he O Lord for I haue walked in mine integrity c. Examine me O Lord and proue me try my reines and mine heart And againe Search me O God and know mine heart try me and know my thoughts and see if there be any wicked way in mee and leade me in the way euerlasting Whose example if we follow it will be a notable meanes to preserue our hearts in purity For as we are extraordinary carefull to haue our houses cleansed from all filth when we prepare them to giue entertainment to an honourable and respected friend who hating all sluttishnesse will curiously looke into euery corner so will our care exceede in cleansing our hearts when as we inuite our God to visit and lodge in them yea wee shall haue hereby the benefit not onely of our owne care and diligence for the cleansing of our hearts but of the Lords assistance to make them more cleane when we haue cleansed them as well as we can For he is not a curious carper at our infirmities but a cheerfull helper to reforme and amend them and therefore he that inuiteth the Lord to trie and search his heart doth in another place desire his assistance for the purging of the filth and guilt of sinne which lurked in such secret corners that it was not subiect to his owne view Who saith he can vnderstand his errours cleanse thou me from Psal 19. 12. my secret faults §. Sect. 9 The fifth meanes is continually to be taken vp in holy exercises Lastly if wee would preserue the purity of our hearts our care must be to haue them continually taken vp in holy exercises either about the generall Iohn 17. 17. Psal 119. 9. Rom. 10. 17. duties of Christianity or the speciall duties of our callings of the former sort are the diligent and attentiue hearing and reading of the Word which is a speciall meanes of our sanctification as our Sauiour noteth and of the strengthening of our faith by which our hearts are purified and also prayer at ordinary times eyther publike or priuate receiuing the Sacrament holy conferences one with another singing Psalmes and doing the workes of righteousnesse vnto all vpon all occasions and the workes of mercy vnto those who doe in
also without any diminution or abatement in quantity or quality of that which we haue vowed Especially our care must bee of performing our common vowe in baptisme in renouncing all our spirituall enemies and in consecrating our selues wholy vnto Gods seruice in performing vnto him the duties of holinesse righteousnesse and sobriety all the daies of our liues §. Sect. 4 Of the sanctifying Gods Sabbath and what things are required vnto it In the fourth Commandement the Lord appointeth a speciall time wherein all the former duties both publike and priuate are principally to be performed which whosoeuer doe neglect they manifestly shew that they are destitute of the power of all true Religion The maine duty required is that wee remember to sanctifie the Sabbath In which two things are to be considered 1. that we must sanctifie the Sabbath 2. that we must remember to doe it that is be mindfull and carefull to sanctify it To the sanctification of the Sabbath two things are required First the rest Secondly the sanctifying of it The rest consisteth partly in an outward rest from bodily labours and worldly affaires and in our inward resting from the seruile workes of sinne The workes from which wee must rest are bodily labours and all worldly imploiments so farre forth as they are distractions and hinderances to the spirituall Sanctification of the Sabbath As buying and selling all manner of workes of our ordinary callings trauailing feasting of friends with meates not easily cooked and such like For all kinds of bodily labours on the Lords day are vnlawfull Math. 12. 5. except they be referred to the sanctification of the Sabbath as the meanes of it of which sort are the labours of the Minister in the duties appertaining to his ministery and of the people trauailing to the places of Gods worship Or secondly the workes of mercy which are duties of the Sabbath Hos 6. 6. as giuing of almes visiting the sicke and prisoners healing diseases and sores by applying fit medicines and salues Or lastly workes of necessity which are of importance and cannot without great inconuenience be done afterwards nor could haue beene done before For as for that necessity which ariseth from our negligence and carelesse ouersight it is sinfull and in the first word of this Commandement forbidden and condemned And among these workes of necessity we are to reckon labour in prouiding conuenient foode for our bodies tending of cattell when it is done rather in mercy which respecteth their necessity then for our owne gaine Labours of Mariners begun before the Sabbath in their Nauigation at Sea Fight in a lawfull warre against our enemies labours of seruants and subiects imposed vpon them by their gouernours as necessary and not apparantly discerned by them to be otherwise The inward and spirituall rest is our resting from sinne as at all times so especially Esa 56. 2 58. 13. on the Sabbath For these workes of darkenesse are aboue all other most seruile and slauish seeing thereby we make our selues the vassals of Satan §. Sect. 5 Of the spirituall sanctification the outward rest And this is the rest required on the Sabbath the sanctification of this rest is either by vsing the meanes or doing the workes of sanctification And this is done both publikely and priuately publikely by vsing the publike meanes of sanctification in the seruice of God And this is done First of the Ministers by publike praying in the congregation preaching and reading the Word and administration of the Sacraments Secondly the people by frequenting the assemblies in the beginning and continuing to the end of diuine seruice and being there by carrying and behauing themselues religiously diligently vprightly in calling vpon Gods name hearing the Word and in the right vse of the Sacraments The Leuit. 19. 30. 23. 2. 1. Cor. 16. 2. publike workes of sanctification are almesdeeds and collections for the poore Priuately the Sabbath is sanctified by our preparation to Gods publike seruice which chiefly consisteth in meditation and prayer and after the publike seruice by meditating on the Word heard and applying it to our owne vse and by holy conferences with others Vnto which duties respecting the publike worship we are to adde and vse these other meanes of sanctifying the remainder of the Lords day Reading of the Scriptures or other religious holy writings meditation on Gods Word Psal 92. 1. and workes especially of creation preseruation and redemption Inuocation by prayer thankesgiuing and singing of Psalmes and finally godly conferences vpon some fit subiect which best forteth to the present occasion and tendeth to the vse of edification vnto which meanes we must adde the priuate workes of sanctification which are the workes of mercy and appertaine chiefly either to the body as the giuing of alms visiting the sicke and prisoners curing diseases c. or else to the soule as teaching the ignorant reclaiming those who are seduced by errour admonishing those who faile of their duty by frailty and infirmity rebuking the scandalous and wilfull offender exhorting the backward and sluggish comforting the distressed counsailing them for the good of their soules that neede counsaile and reconciling those whom we know to be at variance But we must not only sanctify the Sabbath but also as a speciall helpe and meanes hereof we must remember to doe it that is vse all prouidence and care deuotion and diligence about these duties of sanctification Before the Sabbath we must so forecast our businesse and dispose of all our worldly affaires that wee be not distracted in performing of holy duties by hauing our mindes tongues or actions exercized and taken vp by them And on the Sabbath we must remember to sanctifie it by hauing our whole man taken vp in the seruice of God both publikely and priuately and by performing the duties required with all diligence and attention sincerity and vprightnesse Esa 58. 13. cheerefulnesse and delight CAP. IX Of the summe of the second Table §. Sect. 1 Of the duties of righteousnesse towards our neighbours WE haue spoken of the duties of piety contained in the first Table And now wee are to intreat of the duties of righteousnesse and sobriety required in the second vnder righteousnesse comprehending all duties which we owe to our neighbours and vnder sobriety all those which belong to our owne persons By righteousnesse we vnderstand a vertue or habit which ordereth the whole man to the good of our neighbours as the minde and vnderstanding to thinke the memory to remember the wil to desire the affections and passions to couet and affect the whole body to act and performe all things which we know good and profitable both for their soules bodies name and state for their temporal welfare and prosperity in this world and their euerlasting happinesse in the world to come The generall rule of which righteousnes is that we doe all that and that only vnto others Math. 5. 12. which we would
vse herein equity and moderation so mixing and tempering iustice with mercy as that they bee in inflicting these corrections and punishments neither indulgent and remisse nor ouer-seuere and cruell The duties of inferiours towards them Leuit. 19. 3. Ephe. 5. 33. 6. 5. are to reuerence and stand in awe of them as standing in Gods place and executing his iudgements and not to contemne them or their gouernement to obey them in all things lawfull and to submit themselues vnto Ephe. 6. 1 2. Col. 3. 22 23. 1. Pet. 2. 13 18. Rom. 13. 2. Pro. 15. 10 32. Mat. 15. 4 5 6. their corrections without resistance or murmuring and to testifie their loue and thankefulnesse towards them by their cheerefull seruice and by communicating their goods vnto them as their owne ability and their necessity shall require §. Sect. 4 The duties of superiours and inferiours in the family And first of man and wife towards one another The speciall duties of superiours in gouernement and their inferiours are to be distinguished according to their seuerall sorts For Gouernours Gen. 2. 14. Ephe. 5. 27 28 29. are either priuate in families or publike in the Church and Common-wealth In families as the husband who is superiour in gouernement ouer his wife parents ouer their children and Masters and Mistresses ouer their seruants The duties of man and wife are either common to both or speciall belonging to either party Common duties are first coniugall loue whereby being one flesh they loue one another aboue all others both in respect of their soules and bodies temporall and spirituall good and all that belong to either party as kindred and friends Secondly communion and communication first of their bodies by mutuall beneuolence 1. Cor. 7. 2 3 4 5. performed by one to the other and coniugall fidelity whereby either of them keepe themselues proper to the other and preserue the Pro. 5. 18 19. Mat. 2. 15. Pro. 2. 17. 1. Pet. 3. 7. 1. Cor. 7. 10. Gen. 2. 18. marriage bond inuiolable and finally as a meanes of both the other there is required cohabitation and dwelling together vnlesse it bee for a time and vpon necessary occasion Secondly communion of their goods labours indeuours and mutuall helpe for the good and comfort of one another The peculiar duties of the husband are to behaue himselfe as an 1. Cor. 11. 3 Ephe. 5. 23. 1. Pet. 3. 7. 1. Cor. 14. 35. Ruth 3. 9. Ephe. 5. 23 25 33. head to the body to carry himselfe in his place according to knowledge gouerning guiding and instructing his wife in all good duties to protect her to the vttermost of his power against all euill and iniury to beare with her infirmities and to couer her weakenesses and frailties to cherish her as the more tender part of himselfe to prouide for her according to his ability all things needefull and comfortable admitting her to the ioynt fruition of all their goods and finally to rule her with a sweete and amiable gouernement so as not onely her body but also Gen. 26. 8. 1. Pet. 3. 7. her will and heart may be subiect vnto him The duties peculiar to the wife are to acknowledge her husband to be her head and gouernour 1. Pet. 3. 6. Ephes 5. 33. Gen. 20. 6. 24. 65. Col. 3. 18. 1. Pet. 3. 16. 1. Cor. 14. 34. 1. Tim. 2. 12. Pro 21. 9 19. Tit. 2. 4. and accordingly in her heart to reuerence and respect him in her words to be dutifull humble and pleasing and in all her actions and behauiour to bee meeke submissiue and obedient as vnto her Lord and head To be amiable and gracious indeuouring in all lawfull things to please him and not to vsurpe dominion ouer him or to vexe him by being of an vnquiet and prouoking spirit To cherish her husband as the better part of her selfe and to minister vnto him all things necessary and comfortable to keepe his secrets and preserue his honour to manage well as becommeth a good huswife all things committed to her charge for the good of her husband and the whole familie and to be a fit helper Pro. 31. 10 11 c. 1. Tim. 5. 14. and no lesse louing then carefull assistant for the good of his body and soule and for the well managing of their estate and the wise gouernement of the whole family §. Sect. 5 The duties of husband and wife towards the rest of the family And these are the mutuall duties of man and wife betweene themselues Besides which there are diuers duties by them to be performed 1. Tim. 3 4. as they are gouernours ouer the family and those are either common to all the household or else speciall as they are parents ouer their children or masters and mistresses ouer their seruants The common duties are First to rule them in the Lord keeping them in godly obedience and Secondly to prouide for them They are to be ruled both by instruction and discipline By instruction as by doctrine and example By doctrine respecting Deut. 6. 6 7. 2. Tim. 3. 15. Gen. 18. 19. priuate catechizing reading of the Scriptures and religious writings and the publike ministery by causing them not onely to frequent it but also by teaching them to vse it aright both by preparation before they goe to heare and examination afterwards So likewise they must be no lesse carefull to teach them by example both in their holy profession of Religion and conscionable practice of all Christian duties knowing that Iob 1. 5. Iosh 24. 15. examples especially of gouernours are no lesse powerfull then precepts either to draw them to good and withdraw them from euill or contrariwise vnto which instruction discipline must be adioyned both by rewarding those that deserue well and correcting them that offend either in words onely as by reproofes and threatnings or in deedes also by blowes and stripes to bee inflicted in wisedome loue and moderation Finally as it is their duty to rule them so also to prouide 1. Tim. 5. 8. Pro. 31. 15 21. Gen. 30. 30. for them all necessaries as foode raiment wages rest and recreation §. Sect. 6 The duties of parents and children The speciall duties of parents towards their children are that they loue them with parent-like affection and take singular care of them and Psal 103. 13. 2. Sam 18. 33. 1. Tim. 5. 10. both these first in regard of their naturall life in which respect there is required 1. that they nourish and bring them vp 2. that they fit them for some honest calling according to their owne ability and the disposition and gifts of their children 3. that they gouerne and direct them in matters of moment and chiefely in contracting marriage and lastly Gen. 24. 1 2. 1. Cor. 7. 36 37. that they prouide and lay vp for them as God shall giue honest and lawful meanes not wronging others nor defrauding themselues of things necessary
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
own thoughts on the Lords Day Fourthly we must refraine as much as in vs lieth from thinking our owne thoughts on the Lords Day that is not onely such as are sinfull and Pro. 23. 26. Mat. 22. 39. wicked vaine and good for nothing at any time but those also which are worldly and about our earthly affaires which may bee lawfull on other dayes For the Lord requireth not the outward man and externall actions alone to be consecrated to his seruice but chiefly and principally the mind and the heart in which aboue all other parts he delighteth And he forbiddeth vs to walke in our owne wayes and pleasures on his Holy-day Esa 58. 13. which is to be referred to our thoughts as well as to our outward actions seeing we delight in the one as well as the other In which regard we must vse our best indeuour to sequester our mindes and hearts from all worldly and earthly things that they may be wholly exercised in spirituall and heauenly Meditations And as it is vnlawfull to thinke and meditate on earthly things on the Lords Day so also to spend any part of this time allotted vnto holy and religious duties in the reading and studying of prophane Bookes and such writings as are meerely ciuill and humane as the Story of the times and Histories of the Common-wealth liberall Arts and Sciences and such like which may make vs more wise to the world but not to God fit vs for earthly imployments but neither furnish vs with spirituall grace nor yet further our heauenly happinesse Finally as wee must abstaine from thinking our owne thoughts and doing our owne workes on the Lords Day so also from speaking of our own words as the Lord requireth Esa 58. 13. By which wee are to vnderstand all discourses which are meerely worldly and about earthly things more then charity and necessity requireth all idle Mat. 12. 33. and friuolous talke of which if we must giue account though it haue been vttered at ordinary times how much more vpon the Lords Day when as our tongues which as Dauid calleth them should be our glory to glorifie God by vttering his praises are imployed in sounding out our owne froth and fooleries All speeches about our worldly pleasures and profits or about things impertinent as other mens affaires newes and nouelties which doe not concerne vs especially in respect of our spirituall estate and condition which we ought chiefly and soly to respect on this Day §. Sect. 6 That we must not doe the Lords workes after our owne manner And these are the workes which wee must leaue vndone on the Lords Day from which as we must abstaine as the matter of our imployments so also from doing the Lords workes after our owne manner Neither is it enough that we refraine from all sinfull and worldly actions and doe the duties which God requireth of vs seeing if wee doe them not in that sort and manner as he requireth that is spiritually holily zealously and religiously with vpright hearts and good consciences we make them no better then prophane and seruile workes which God will reiect as odious and abominable For if we worship the Lord only with the outward man and not with our hearts and soules with the lips alone and not in Spirit and Truth in shew and hypocrisie after a formall cold and carelesse manner and not with vpright hearts substantially and zealously he will demand of vs as of the Iewes Who hath required these things at your hands Hee will Esa 1. 12. complaine of vs as of them This people draw neere vnto me with their lips but their hearts are farre from me He will censure our seruice as he did their sacrifices Chap. 29. 13. Hee that killeth an Oxe is as if he slew a man hee that sacrificeth a Lambe as if he cut off a Dogs necke he that offereth an oblation as if he offered Esa 66. 3. Swines blood and he that burneth incense as if he blessed an Idoll And though we pray and preach and heare yea euen worke miracles in Christs Name yet if we doe them not in a right manner he will reiect vs at the day of Iudgement and exclude vs from his heauenly ioyes as being no better then workers of iniquity Mat. 7. 22 23. CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice §. Sect. 1 That we must rise betimes on the Lords Day ANd thus much concerning the rest and things from which wee must abstaine on the Lords Day The second thing to be considered is the sanctifying of this rest by consecrating it vnto those duties of Gods seruice which vpon this day he requireth of vs. For it is not sufficient that we refraine from working and doe nothing seeing our beasts doe this as well as wee but we must make it an holy rest abstaining from our owne workes that wee may doe the workes of God In which regard it is called not onely a Sabbath and day of rest but Gods Sabbath and Holy-day wherein he inioyneth vs to doe him seruice And if he abhorreth idlenesse at all times and condemneth the neglect of our own works in all the rest of the weeke then much more if we be idle vpon his Day and spend that time which he hath allotted to his owne seruice in sloth and idlenesse Neither doth the Lord simply require a rest for it owne sake seeing in it selfe it is lesse profitable and acceptable then action and labour but as being a sanctified rest it is a meanes to fit vs for his seruice which is the end of it vnto which if we attaine not it is vaine and vnprofitable yea wicked and sinfull Now the duties of Gods seruice whereby this rest is sanctified are either priuate or publike the which because they are interchangeably mixed with one another therefore I will obserue a mixt method in handling of them The first priuate duty is that we awake and rise as timely this day to doe God seruice and if we be Gouernours of families that wee cause those who are vnder our charge to doe the like as we doe or ought to doe on any of the weeke dayes to doe our owne workes Yea seeing Gods works are of much greater waight and worth then our own and our spirituall gaine of grace and meanes of furthering the saluation of our soules and our euerlasting happinesse in the life to come are incomparably more excellent then earthly riches and delights therefore as wee are watchfull on the weeke dayes to pursue these and are willing to abridge our selues of our ordinary sleepe when we haue any good opportunity offered for the compassing of them so should we herein exceede on the Lords Day wherein wee haue such good meanes offered of inriching our soules with the spirituall treasures of Gods sauing graces and of attaining vnto the assurance of our heauenly ioyes and those pleasures which are at Gods right
communion of Saints carefully auoyding the proud superstitious and ignorant practice of those who in Gods publike seruice make a rent in the Congregation reading of a booke when others are praying and praying priuately to themselues when they should ioyne with the rest of the people in the hearing of Gods Word First then when the Minister prayeth we are to ioyne with him as being our spokes-man who in our name as well as his owne maketh knowne our suits vnto God and returneth vnto him praise and thankesgiuing for all his benefits In which regard we are to accompany him in this holy exercise with such reuerence and attention zeale and deuotion faith and feruency of spirit as if his tongue were the interpreter of our harts But of the duties of prayer I haue spoken before and therefore here passe them ouer Secondly wee must apply our selues to heare the Word diligently and attentiuely when it is read vnto vs by Gods Minister not slighting it ouer as a duty of small moment which we may as well performe at home seeing this ministeriall reading in the Congregation is more effectuall for our spiritual good then our priuate reading euen as a Sermon preached is more powerfull and effectuall then a Sermon read because these publike meanes are Gods holy ordinances the which hee accompanieth with his grace and holy Spirit infusing by them more vertue and vigour into those who rightly vse them then by priuate exercises §. Sect. 2 Of our hearing of the Word and what is required vnto it The third duty is that we carefully and diligently heare the Word of God preached vnto vs with all reuerence and attention alacrity and cheerfulnesse faith humility and a good conscience First we must heare the Word with all reuerence and feare and to this purpose wee must remember that we are in Gods sight and presence who taketh notice of all our carriage and behauiour Secondly considering that the Minister Act. 10. 33. Esa 66. 2. 2. Cor. 5. 20. speaketh not in his owne name but as Gods Ambassadour we must heare that which he speaketh not as the word of a mortall man but as it is indeed 1. Thes 2. 13. Luk. 10. 16. the Word of the euerliuing God whereby one day wee shall bee iustified or condemned Moreouer we must heare it with all attention and not suffer our eyes to roue and our minds and hearts to bee carryed away with Luk. 4. 20. wandring thoughts but our eyes must be fastened vpon the Preacher as the eyes of our Sauiour Christs hearers were vpon him and like them Chap. 19. 48. we must hang vpon his lips as the child vpon his mothers brests to sucke from them the sincere milke of the Word that we may grow vp thereby 1. Pet. 2. 1. Neither must we want only affect the froth of humane wit and eloquence but the pure and powerful Word of God which is able to saue our soules not such flashes and idle conceits as tickle the eare but neuer pierce the heart and worke a present delight but neither informe the iudgement nor reforme the affections but sound doctrine and wholesome nourishment For no more is the Minister bound to preach the Word in the demonstration of the Spirit and power plainly and profitably then the people to hunger after the sincere milke of the Word and the wholesome food of their soules which is fit to nourish them vnto euerlasting life Thirdly we must heare the Word with alacrity and cheerfulnesse seeing Psal 110. 3. Esa 2. 2. Psal 122. 1. as the Lord loueth a cheerfull giuer so a cheerfull receiuer and hearer and in all duties especially requireth the seruice of the heart The which we shall the better doe if we consider that the Word is the spirituall seed whereby we are regenerate and begotten vnto God the food of our soules which preserueth spirituall strength and nourisheth them to life eternall the light that guideth vs in the way of saluation the physicke that cureth vs of our corruptions the meanes of working in vs all spirituall graces and of assuring vnto vs euerlasting happinesse Fourthly wee must bring faith to the hearing of Gods Word without which it will profit vs nothing Heb. 4. 2. as the Apostle speaketh By which faith we doe not onely stedfastly beleeue those things which are soundly deliuered out of Gods Word but also effectually apply them vnto our selues for our owne particular vse as if they were spoken to none but vs. And thus wee must apply the threatnings of the Law for our humiliation that wee may escape Gods Iudgements instructions for our information admonitions and reprehensions for our repentance and amendment counsels for our direction and consolations for our comfort By which application we make the food of our soules our peculiar nourishment for the begetting and increasing of all Gods graces in vs. Fifthly we must heare the Word with humility submitting our selues vnto it as Gods ordinance and Scepter of his Kingdome to be ruled and gouerned directed and instructed admonished and reproued by it that so it may bee mighty in vs to cast downe the strong holds of sinne and to make way for Gods graces against all oppositions of carnall reason and proud will Finally wee must heare with a good conscience propounding vnto our selues in this religious duty the glory of God as our maine end that knowing his will we may serue him in yeelding vnto it intire and sincere obedience and next vnto it our owne saluation by being edified thereby in our most holy faith and more and more inriched with all sanctifying and sauing graces And to the end that we may daily profit in attaining vnto these ends we must labour not onely to conceiue and vnderstand what we heare but also to apply it vnto our owne vse for the sanctifying of our hearts and affections and not to heare it as an vnprofitable discourse suffering it to goe out at the one eare as it commeth in at the other but to lay it vp in faithfull memories that we may bring forth the fruits of it in our liues and conuersations To which end we must carefully obserue the Preachers method and order as the coherence of his Text with that which went before and followeth after the maine drift and scope of the holy Ghost in that Scripture the explication and meaning of the words the diuision of the Text into its seuerall parts and branches the maine poynts of doctrine which are gathered out of them seuerally and in order how they are proued by Scriptures or reasons grounded on them illustrated by similitudes and inforced by exhortations And finally the vses which are raised out of them for confutation of errours admonition reprehension or consolation or if this method be not obserued which ordinarily is most profitable in a mixt and vulgar auditory but the maine poynt in the Text is handled by way of common place then are we to obserue his definitions of the
fruits we haue found of our Baptisme and whether wee haue felt the vertue of Christ Iesus his death effectuall for the mortification of our sinfull corruptions and of his Resurrection for our spirituall quickening vnto newnesse of life Lastly in respect of the party baptized wee ought to stay that we may performe vnto him such Christian duties as God requireth First to commend him vnto God by our prayers that hee may be truly regenerate ingraffed into the body of Christ as a liuely member and so made partaker of his death merits and all his benefits Secondly that we may as free-men of this Christian Corporation by our presence giue our assent to his outward admission into the Congregation And finally that we may with the rest of the people ioyne in praising and giuing thankes vnto God in his behalfe for admitting him as a new member into the communion of Saints and entertaining him for a seruant of his owne family All which duties we neglect if wee depart before the celebration of the Sacrament and as much as in vs lyeth make them vtterly voyd by our ill example for if all should doe as wee doe as euery one may thinke such liberty belongeth vnto him which he seeth taken by another there should not any at all be left to performe them The last action which is to be performed at our departing out of the Congregation or before if the custome be so is that if there be any collections for the poore we contribute towards them according to our ability and their necessity and that with a willing and cheerfull mind knowing that 2. Cor. 9. 6 7. Heb. 13. 16. Prou. 19. 17. with these sacrifices God is well pleased that what is thus giuen is lent vnto the Lord who will bountifully repay it in this world and the world to come and giuen to Christ himselfe in his poore members who of his free and meere grace will reward these workes of mercy with an heauenly and euerlasting Math. 25. 34. inheritance in his Kingdome And these are the publike duties of Gods worship and seruice which wee ought to performe in the Congregation on his Day And that not onely in the morning with which some content themselues but we must renew them or the most of them in the afternoone as Prayer hearing the Word and singing of Psalmes c. seeing God euen in the time of the Law would haue an euening as well as morning sacrifice offered vnto him and therefore will not haue his seruice more negligently performed in this greater light of the Gospell wherein he affoordeth vs more plentifull meanes of our saluation For the performance of which duties I shall not need to giue any other directions then those which I haue before set downe for the morning exercise CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church §. Sect. 1 That we must meditate vpon that which we haue heard ANd these are the publike duties of Gods seruice which wee are to performe on his Holy-day The priuate duties are diuers The first is that at our comming home we meditate vpon those things which we haue heard and not onely carefully recall them to our remembrance that they may be imprinted in our memories but also apply them vnto our owne vse for the sanctifying of our hearts and affections and the reforming of our liues and conuersations purposing with a full resolution that wee will put in practice whatsoeuer we haue learned both in the forsaking of those vices and sinnes which we haue heard condemned and the imbracing and performing of those vertues and Christian duties which haue beene commended vnto vs. For if we doe not thus make it our owne and as it were couer this holy seede of Gods Word in the furrowes of our hearts the deuill will steale it away as the birds doe the seede that falleth by the high way and make it altogether vnfruitfull so that after much hearing we shall still remaine children in knowledge and in the spirituall growth of grace and godlinesse and like riuen and leaking vessels retaine little or nothing of this precious liquor because it runneth out as fast as it commeth in Secondly with this Meditation we are to loyne feruent and effectuall prayer desiring Gods blessing vpon that which we haue heard whereby it may be made effectuall for his glory and our owne saluation and the gracious assistance of his holy Spirit to bring home not onely to our memories but also to our hearts consciences those things which we haue heard and learned that we may as occasion serueth fruitfully practise them in the whole course of our liues concluding these our prayers with praise and thanksgiuing vnto God for this gracious liberty in inioying his Sabbaths and in them the exercises of Religion meanes of our saluation §. Sect. 2 Of family exercises after we are come from the Church At our meales we are to spend the time in such holy and religious conferences as may be no lesse profitable for the cheering and refreshing of our soules then our corporall food for the nourishment of our bodies and in the performance of such other Christian duties tending to piety and Gods seruice as before wee prescribed for other dayes which vpon the Lords Day aboue all the rest ought to be done with greatest zeale and deuotion which being finished it is good to sing a Psalme to Gods praise and to reade one or more Chapters of the holy Scriptures After which Christian exercises wee may if time will permit conferre together of those things which we haue heard and learned at the forenoones Sermon and by causing euery one as it were to offer his shot to make vp the whole reckoning one remembring what another hath forgotten and he againe supplying that wherein the other is defectiue whereby it will come to passe that whatsoeuer any one hath gathered of these spiritual treasures shall not onely be more firmely locked vp and deepely imprinted in his owne memory but shall also serue as a common stocke for the inriching of the whole company And this being done we are then againe by Prayer and Meditation to prepare our selues for the well performing of Gods publike seruice in the euening exercise as we did in the forenoone which being finished in that holy and religious manner before prescribed and afterwards by some meditation recalled to our remembrance for our own priuate vse it will be profitable for gouernours of families to call together their children and seruants and either by strength of their memories or helpe of their Notes taken of the Sermon to repeate as neere as they can what hath beene deliuered that so the things not marked may be better obserued and that which was forgotten may be recalled and by this repetition may more surely bee ingrauen in the memory Sometimes also it will be fit and necessary to preuent negligence in the yonger sort that the
gouernours of the family doe examine them and require of them an account of that which they haue heard that they may see how they haue profited by the publike Ministery For if they thinke it necessary that they should giue them an account of their worldly businesse or how they haue layd out their moneys when they haue sent them to the Market then much more should they examine them what spirituall Markets they haue made for the good of their soules and how much they haue gained by the vse of Gods holy Ordinances for the inriching of them with the treasures of knowledge In all which the Master of the family must shew much loue and patience commending those who answere well and bearing with the infirmities of such as are of meaner capacities and weaker memories when they see that they doe their best and doe not faile through grosse negligence that they may not by being shamed and disgraced be altogether discouraged in these religious exercises To which purpose they must make the best they can of their imperfect answeres by inlarging and perfecting them and supplying that in which they are defectiue And on the other side the inferiours must shew themselues tractable and teachable and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances that they may profit by these exercises and increase more and more in the knowledge of God and his will §. Sect. 3 Of other priuate duties to be done on the Lords Day After the finishing of which family exercises wee are to spend the rest of the time before Supper in other Christian duties as in visiting and Mat. 25. 35. comforting those that bee sicke or in any other great affliction and ministring vnto their necessities if they stand in need of our helpe In making peace and friendship betweene those who are at variance by compounding the differences which are betweene them In meditating vpon the great Booke of the creatures and obseruing in them the infinite and admirable wisedome and goodnesse power and prouidence of our gracious God that wee may take occasion to render vnto him the glory and praise of his owne workes when wee see their wonderfull variety and comely order their qualities and formes their beauty and excellencie their vse and profit for the seruice of man Obseruing likewise in them such good properties as are worthy our imitation and bee ashamed that they should exceed vs in them who haue the vse of reason and so many religious helpes and meanes and their ill properties that wee may auoyd them taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity as being the principall cause of all their defects and imperfections So also vvee may in this respect make good vse of the Creatures when by them wee take occasion of some spirituall Meditation As when wee see their beautie to thinke how infinitely beautifull hee is that created them when we consider how delightfull and profitable they are vnto man to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory when wee obserue how seruiceable they are to man to thinke how much more diligent wee should be in seruing our great Lord and Master who hath giuen both to them and vs our birth and being More particularly when we behold the earth whereof we were made let vs take occasion to thinke of our owne basenesse and that we shall be resolued into earth againe when we see the flowers of the field let vs thinke of the momentany mutability of worldly prosperity and of Eccl. 12. 7. Esa 40. 6. our owne mortality who are like vnto them when we looke vpon the Suns glorious brightnesse let vs take occasion thereby to thinke of Gods glorious Maiesty and of the glory and brightnesse of the Saints in heauen who shall farre exceed it Of which we haue our Sauiour Christ an example for Iob. 4. and the 6. our imitation who tooke occasion from corporall bread and water to discourse of the spirituall Manna and Waters of life from a worldly feast to Luk. 14. 15 16 17. Iob. 7. 38 39. speake of a spirituall banket and of the liuing waters of his grace and holy Spirit giuen to all that beleeue in him And this is a fit and profitable exercise on the Lords Day commended vnto vs by the Scriptures and practice of the Church as heereby it appeareth in that the Psalme which was Psal 92. specially appointed for the Sabbath containeth in it for the most part a Meditation vpon the workes of God §. Sect. 4 That the euening must be spent â—n religious exercises In the euening of the Lords Day we are not to surcease our Christian and religious exercises but after wee haue at supper refreshed our bodies with the vse of Gods creatures and our soules with holy conferences wee are to spend some time in singing of Psalmes and in reading the Scriptures or other religious and profitable writings After which duties performed all in the family ought to ioyne together in hearty and effectuall prayer not thinking themselues excused from priuate duties because they haue beene at the publike exercises of Religion wherein as wee are to acknowledge other sinnes and imperfections so those especially wee haue shewed the day past in our cold formall weake and negligent performance of the duties of Gods seruice And as we are to craue other blessings so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation and Ministery of his Word whereof we haue been partakers on that Day writing the things we haue learned in our memories and hearts and inabling vs to put them in practice and to make vse of them in the whole course of our liues And finally as we are to praise God for all his other mercies so particularly for giuing vs time to sanctifie his Sabbaths and suffering vs to inioy the blessed light of his Word and Gospell for granting vs liberty with such peace and safety to tread in his Courts and to make our suits and supplications knowne vnto him with assurance to haue them heard and granted And thus hauing finished this holy exercise and the time of sleepe approching we must prepare our selues thereunto with such religious Meditations as on other dayes were prescribed the which at this time are to be done with extraordinary zeale and deuotion and so commending our soules and bodies into the hands of God we are to desire him that he will watch ouer and sanctifie vs so with his grace and holy Spirit that we may spend the night also in an holy Rest being freed from worldly carnall and sinfull dreames and hauing our phantasies and thoughts our hearts and affections both sleeping and waking taken vp and exercised in good and godly Meditations And that he wil so season our hearts with the sauour of the Dayes religious exercises that euen
in sleepe our dreames may rellish of their sweetnesse and when we awake our thoughts and Meditations may bee wholly taken vp and exercised about such holy things as tend chiefly to the glory of God and the euerlasting saluation of our soules §. Sect. 5 That we must performe all our seruice to God in integrity and sincerity of heart And these are the duties which ought to bee done on the Lords Day which if we would performe after a right manner so as they may bee acceptable vnto God then our care must be that howsoeuer we haue many wants and imperfections in our best and most religious seruice yet that we doe performe it with integrity and sincerity of heart labouring and striuing to the vttermost of our power to doe all that which God hath commanded and as neere as we can in that manner and according to all other circumstances as he requireth being heartily grieued in our soules when we faile that we can doe them no better For example though we find in vs naturall auersenesse to the strict keeping of Gods Day holy and much dulnesse and spirituall deadnesse in the duties of Gods seruice yet if our hearts be vpright with God we will labour to make his Day our delight and to consecrate it wholly as an holy Rest vnto his worship with all alacrity and cheerefulnesse as he requireth and we will striue to finde such Esa 58. 13. spirituall sweetnesse in holy and religious duties as may make vs to delight much more in them then in our ordinary food when wee come vnto it with hungry appetites And finding our corruptions so hanging vpon vs that we faile much in satisfying our holy desires we will heartily bewaile our auersenesse and vntowardnesse our drowzinesse and wearinesse in holy duties and seeing our frailties and infirmities will resolue to labour after more perfection Againe howsoeuer through forgetfulnesse negligence or other distractions we may omit some of those duties before prescribed for the spending of the Lords Day yet if our hearts bee vpright before God we will not blesse and please our selues in this negligence but indeuour in some sort to performe them all as we are able without omitting any of them As both the priuate and publike meanes of Gods worship Prayer Meditation hearing reading singing Psalmes holy conferences and the rest so farre foorth as God granteth vnto vs time and opportunity And if we haue through forgetfulnesse or negligence omitted any we will be vnfainedly sorry for it and purpose amendment for the time to come Furthermore if we sanctifie this Day with integrity of heart then will we consecrate the whole Day to this holy Rest as God hath appointed and not abridge him of any part of his due or voluntarily spend any houre of the Day in prophane and worldly exercises And howsoeuer wee may through our frailty and corruption be often ouertaken thinking our owne thoughts speaking our owne words and doing sometime our owne workes on the Lords Day yet if our hearts be vpright before God we will not please our selues in this prophanation but our hearts smiting vs for it we will repent make humble confession of it among our other sinnes and earnestly desire to be freed not onely from guilt and punishment of it by Gods gracious pardon but also from the corruption it selfe for the time to come by his grace holy Spirit Finally hauing laboured to performe these duties of the Lords Day in the greatest perfection wee are able and hauing in some poore measure satisfied our selues in them yet if our hearts be vpright with God we will not be proud of any thing which wee haue done nor exalt our selues aboue others which we thinke come short of vs but we will humbly praise God for that which we haue receiued and ascribe all that is good in vs to his free grace and holy Spirit yea wee will easily discerne and acknowledge our best actions stained with so many corruptions and mingled with so many imperfections that when vve haue done all we can we are but vnprofitable seruants who are sufficiently rewarded if we be not punished THE FOVRTH BOOKE CONTAINING IN IT THE PROPERTIES OF A GODLY LIFE and of all the duties which are required vnto it CAP. I. That all duties vniuersally of a godly life must be performed in sincerity and integrity of heart §. Sect. 1 Of that vniuersall and totall obedience which is required HAuing shewed what the godly life is and the duties which are required vnto it generally in the whole course of our conuersation and more specially those which belong vnto euery day it now followeth according to that order which we haue propounded that we intreate of the properties of this Christian life and the duties belonging to it which may serue as markes and signes whereby wee may know them and also distinguish them from all other which are false and counterfeit All which may be referred to two heads the first sort respecting the duties themselues the other our manner of doing them and that both in respect of the action and also the time of their continuance The first property respecting the duties themselues or the matter and forme of them is Vniuersality for God being the vniuersall Creator preseruer and Soueraigne Lord of all things will haue vs wholly taken vp in performing of all duties of his seruice and requireth of vs vniuersall and totall obedience both in respect of the subiect and obiect of it In respect of the subiect or person that performeth it the Lord requireth the obedience not of some few or many parts alone but of the whole man internally in the soule and all the faculties of it especially the heart and will and externally in all the powers and parts of the body and chiefly our tongues and speeches and our workes and actions Internally God inioyneth vs to serue him in the duties of a godly life with all our hearts and soules which is that wherein he chiefly delighteth and without which all outward actions be they neuer so formall and glorious are vaine and worthlesse yea lothsome and odious in his sight And heereunto there are two things required which are so like and neere in nature that they are commonly taken the one for the other but yet as I take it they may be distinguished though neuer seuered §. Sect. 2 Of integrity and sincerity The first is integrity whereby we serue the Lord in all Christian duties with our whole hearts according to Gods Commandement Thou Deut. 10 12. and 6. 5. and 26. 16. Math. 22. 37. Psal 119. 10. shalt feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule The which Dauid performed as he professeth With my whole heart haue I sought thee O let me not wander from thy Commandements Vnto which is opposed seruing God by the halues lamely and haltingly diuiding our
and so contrary to naturall corruption without diligent and painefull labour The latter by tying our selues vnto a settled course in the performance of all Christian duties knowing that hee who goeth sometime forward and sometimes backeward can neuer make any riddance of his iourney nor come seasonably to the end of it Both which waighty points I heere thus briefly passe ouer because I haue already spoken of them at large And let this suffice to haue briefly mentioned those impediments which Satan immediately by himselfe ordinarily vseth to hinder vs from entring into or proceeding in the way of godlinesse vnto which many more might be added if I had not already handled the most of them in the first part of my Christian Warfare CAP. II. Of worldly impediments which hinder a godly life and first such as are publike §. Sect. 1 The first publike impediment arising from euill Magistrates VNto the impediments which the diuell himselfe directly vseth to hinder our proceeding in Christian duties wee will now adde those which are cast into our way by the world and the flesh who ioyne all their forces with him which are farre more powerfull and preualent then his owne tentations The impediments of the world are either publike or priuate The former respect superiours as Magistrates and Ministers or inferiours as the people that are vnder their gouernment The impediments which oppose a godly life respecting Magistrates are chiefly two the first is their authority and greatnesse abused to impiety as to the discountenancing of vertue and godlinesse and the countenancing of vice and sinne the discouraging of the faithfull in all good courses and the heartening of the wicked in their impiety and prophanesse The which is done by their priuate fauours denyed to the one and imparted to the other or by their publike edicts and lawes crying downe the sincerity of Religion and strengthening the sonnes of Belial in their outragious wickednesse For the auoyding of which impediments let vs often consider how much better it is to haue the fauour of God in which consisteth our life and happinesse and which being permanent and vnchangeable will neuer forsake vs then the fauour of Princes and great men whose fauours are momentany seeing as the Psalmist speaketh their breath being in their Psal 146. 4. nostrels they will sooner returne to their dust and also fickle and mutable being ready to hate to morrow whom they loue to day as wee see in the example of Haman and many others That it is better to haue the peace of a good conscience which accompanyeth well-doing then the praise and applause of the greatest Potentates in our neglect of holy duties That we shall haue little comfort when we are going to hell though we carry in our hands their Passe or Patent affoording vnto vs a quiet passage without checke or disturbance no though we haue themselues to beare vs company and countenance vs in the way Neither let the lawes of euil Magistrates discourage vs in Christian duties seeing we haue a superiour Law of the supreme King of heauen and earth whereunto both they and we are bound to yeeld obedience and howsoeuer we are thereby tyed to be subordinate vnto them so long as they hold their subordination vnto God yet when they leaue him we must leaue them and their lawes chusing with the Apostles to obey God rather then men and resolutely Act. 5. 29. sustaining our selues in our Christian obedience by our inuincible patience in suffering with meeknesse whatsoeuer might and malice can inflict vpon vs and with our infallible hopes of inioying that eternall happines which Christ hath promised to all those that suffer persecution Mat. 5. 10 11. for righteousnesse sake The other impediment is the euill example of great men which mightily draweth inferiours to imitation if God stay them not with his Spirit For seeing likenesse causeth loue and this in great personages is the staffe and strength of inferiours hopes expecting to rise by their meanes heereof it is that they conforme themselues to imitate their manners though neither out of loue to their persons or conditions but meerly out of selfe-loue that they may hereby aduance their owne worldly ends In which regard as prosperity findeth many friends so Princes and great men haue many followers because they are the chiefe dispencers of these worldly preferments But if we would also leape ouer this blocke and keepe a constant course in the wayes of godlinesse wee must liue not by examples but by precepts and not looke what others doe but what God requireth of vs. And as wee must not follow a multitude Exod. 23. 2. and as it were the whole Herd in doing euill so neither the mighty as it were the Rammes of the flocke when as like ill presidents they mis-leade vs out of the wayes of godlines into the by-paths of errour and sin And to this end let vs remember that greatnesse hath no priuiledge in grace and goodnes seeing as the Apostle telleth vs Not many rich and 1. Cor. 1. 26. Math. 11. 25. mighty are called yea rather as the experience of all times hath taught vs they come as farre behind the meanest sort for the most part in all grace and goodnesse as they doe exceed them in glory and greatnesse And therefore let not these glorious lights dazle our eyes and like the Ignis fatuus or fooles fire bewitch and intice vs to follow them into the ditches and quagmires of vice and sinne but leauing them where they leaue the light of Gods truth let vs wholly commit our selues ouer to be guided by it which will preserue vs from being mis-led by such ill examples §. Sect. 2 Of the impediments which arise from euill Ministers The other sort of publike impediments whereby the world hindreth vs in the wayes of godlinesse arise from euill Ministers both in respect of their doctrine and also their liues and ill examples In the former respect the people are much hindred by such insufficient and vnconscionable Ministers as either cannot or will not instruct them in the duties of a godly life or else doe it not after a right manner And first when such blind guides are set ouer them as cannot see the way of truth and much lesse leade and direct others in it for when the blind lead the blind they must Math. 15. 4. needs both fall into the ditch as our Sauiour speaketh Which kind of Ministers are so farre from deseruing the esteeme of true Pastours that they are vnworthy the place of the dogs of the flocke seeing they are dumbe Esa 56. 10. and cannot barke and giue any warning to the sheepe when the Wolfe commeth Secondly when such vnconscionable Ministers haue the charge of soules committed vnto them as hauing sufficiency of gifts will not through negligence and idlenesse feed them with the Bread of life and being more cruell then the Ostriches or the Dragons as Ieremy Lamen 4. 3. speaketh in
another case will not pull out their brests though full of milk for the feeding of Gods children committed to them but let them starue and perish for want of nourishment herein worse then the other who hauing dry brests cannot though they would affoord vnto them the sincere milke of the Word Whereas these are so hard-hearted that they can but will not chusing rather to let their milke corrupt in their brests and to dry vp for want of drawing then to preserue their owne plenty by communicating to the peoples necessities And not much better are they who preach but very seldome hauing gifts and strength sufficient and then not so much out of conscience to performe their duty as to auoyd the penalty of the Law or the blemish of ignorance and insufficiency Seeing the life of grace in Gods people cannot ordinarily bee Esa 28. 9 10. preserued in any vigour by a monethly meale but needeth frequent nourishment as the people are able to heare and beare away And therefore the Apostle layeth a strait charge vpon Timothy and in him vpon all Gods Ministers not onely that they should preach the Word but also that 2. Tim. 4. 1. Mark 4. 33. Act. 20. 28. they should doe it instantly in season and out of season that is often and vpon all occasions Fourthly the worke of grace and godlinesse is much hindred in the people when as the Ministers preach themselues and not Christ chiefly intending to shew their owne gifts learning and eloquence and not the edification and saluation of the people When as they doe not preach the Word with power and authority like our Sauiour Mat. 7. 29. Christ nor in the euidence and demonstration of the Spirit to their hearts and consciences that they may cast downe the strong holds of sinne but come 1. Cor. 2. 4. in the inticing speech of mans wisedome to tickle the eare and soare aloft in idle and heartlesse speculations farre out of the reach and aboue the capacity of their hearers filling their heads with the froth of witty conceits which haue in them no solid nourishment Wherein they carry themselues contrary to the charge which our Sauiour giueth to the Apostle Peter and all his faithfull Ministers namely that in their teaching they should take care to feed not onely his sheepe but also his tender lambes Joh. 21. 15. Act. 20. 35. Finally the people are much hindred in their growth of godlinesse when as their Ministers take no paines publikely to catechize and instruct them in the maine principles of Christian Religion seeing no good building can be erected by them who neglect to lay a sure foundation or priuately to resolue their doubts and to prouoke them by holy conferences and Act. 20. 21. earnest exhortations and perswasions to put in practice those duties which they haue learned by their publike ministery Through which faults and defects in worldly and carelesse Ministers the people committed to their charge are much hindred in the wayes of godlinesse For where prophecie faileth there the people must needs perish Where there is a Pro. 29. 18. Amos 8. 11. famine of the Word what can follow but faintnesse and feeblenesse for want of food Where the Gospell is not preached which is the power of Rom. 1. 16. 2. Cor. 2. 16. God vnto saluation and the sauour of life vnto life to all that beleeue what can ensue hereupon but impotent weaknesse vnto all good duties and death and destruction of body and soule If the Watchmen sleepe who should giue warning to Gods people of the approch of enemies how easily may they surprize and vanquish them If the Gardener and Vintager be slothfull and idle in planting and watering how shall Gods Plants and Vines flourish And if they busie not themselues in pruning and weeding how shall the Garden and Vineyard thriue and not rather be ouer-growne with weeds and thistles If the lights be put out or hid vnder a bushell what can follow but palpable darknesse through which the people of God must necessarily erre out of the waies of truth Rom. 10. 17. And if the Gospell of Christ bee not painfully preached which is the ordinarie meanes of begetting Faith how should the people come out of the state of infidelity and beleeue that they may be saued And what can follow of all this but the vtter neglect of all the duties belonging to a godly life when sauing knowledge and a liuely Faith the foundations of it are ouerthrowne §. Sect. 3 Of the means whereby the former impediments may be remoued first in respect of the Ministers For the remouing of which impediments first the Ministers are to be exhorted and perswaded to doe their dutie And in the first place that none presume to take vpon them this high calling which God hath neuer called vnto it being altogether vnfitted and vnfurnished with gifts necessarily required to this high dutie seeing they purchase their meanes and maintenance with the price of blood not of the bodies but of the precious soules of the people the which shall be required at their hands in that terrible day when as Christ shall come to iudge both the quicke and the dead And secondly those which God hath furnished with gifts are to be mooued and admonished in the feare of God that with all care and good conscience they feed the flocke of Christ committed to their charge not for filthy lucre 1. Pet. 5. 2 3. but with a willing minde chiefely ayming at the glorie of God in the saluation of the people To which purpose let them first remember those names and titles giuen them in the Scriptures implying not only their dutie but great and high priuiledges whereby they should be incouraged vnto it For they are appointed of God to be the Lights of the world and what sinne and shame is it to hide their Light Matth. 5. 13 14 15. and to let the people sit in darkenesse and in the shadow of death They are the Salt of the earth appointed not onely to be sauorie in themselues but also to season others which salt of Grace and Wisdome if they lose they are good for nothing but to be cast vpon the dung-hill and to be troden vnder feete They are Gods Watchmen Ezech. 3. 17. 33. 7. who haue the care of his armies committed vnto them to giue them warning of the approch of their enemies which if they neglect the blood of those which perish through their sloth shall be required at their hands They are appointed to be Captaines ouer the people to Matth. 15. 14. goe out and in before them and to traine and teach them how to fight against the enemies of their saluation They are Gods Husbandmen 1. Cor. 3. 6 9. Gardeners and Vintagers to plant and sow purge weede and prune his fields gardens and vineyards that they may bring forth fruit 1. Cor. 4. 1 2. in due season They are
life seeing they are but light and momentany in respect of that eternall weight of Glory which they shall 2. Cor. 4. 17. cause vnto vs. Let vs consider that though the Lord deferreth long to execute his Iudgements yet those that abuse this patience and long-suffring shall not escape in the end and the longer that vengeance hath beene delayed the more fearefull and intolerable will it be when it is inflicted For though God commeth slowly yet he payeth surely and the longer that he is fetching his stroke the more heauily will it light vpon those who doe not preuent it by their repentance Finally let vs know that wicked men when they seeme most to flourish in the world doe not euen in this life escape vnpunished For if they be not haunted with those hellish furies the terrours and torments of a selfe-accusing conscience which giueth them inwardly many a cold pang when they smile and laugh in the face and outward appearance they are not free from more dangerous and desperate punishments though they bee lesse sensible and smarting euen the deadly lethargie of carnall security and that scarce cureable disease of a feared conscience and hardnesse of heart Neither ought wee to be any more discouraged because God seemeth wholy to deferre the bestowing of his rewards vpon those that serue him vnto another life and because in the meane time godlinesse bringeth little gaine and the seruice of God small profit in the world For suppose that this were so yet the riches and eternity of the reward will when it is bestowed abundantly recompence our short forbearance And therefore if the most couetous vsurers can with patience forbeare the sight and fruition of their gold which notwithstanding is that dearely-beloued idoll vpon which their hearts are fixed and can satisfie both their eyes and mindes with the sight and perusall of their bonds which assure them that at the yeeres end they shall receiue it with some aduantage though it be but tenne in the hundred why should not we with ioy and comfort performe seruice vnto God though he should wholy deferre the rewards which he hath promised euen vnto the end of our liues seeing wee haue a most sure Pay-master who hath couenanted to giue in lieu of our forbearance an hundred for tenne yea a thousand for one and hath committed to our keeping infallible bonds and euidences sealed with the blood of Christ and ratified with his oath with the daily reviewing wherof we may continually reuiue and refresh our drooping and fainting soules But if wee be so sensuall that wee onely minde things present and preferre small possessions before the greatest possibilities richest reuersions let vs further know that euen in this life God rewardeth his seruants with gifts of incomparable greater value then those which worldlings can most bragge off For besides that the godly are in respect of outward things at Gods finding who will neuer suffer them to want such a conuenient competencie as in his infinite Wisdome he knoweth to be fittest for them and though he giueth not vnto them such superfluity and abundance as many worldlings doe possesse because he knoweth that it would rather be a burthen to presse them downe vnto the earth then a benefit to further them in the way to heauenly happinesse yet he giueth them sufficiencie and contentation of minde which the other want in their greatest plenty Besides all this I say he bestoweth vpon them all the Royall priuiledges whereof I haue already spoken especially the assurance of his loue and their saluation with all other spirituall graces peace of Conscience and ioy in the Holy Ghost as before I haue shewed more at large §. Sect. 3 The third scandal arising from hypocrites The last scandall offence wherof I will speake by which men are hindred from entring into proceeding in the duties of a godly life ariseth from those that make profession of Christianity and sincerity whether they be priuate persons or publique as the Ministers of the Word and Sacraments The first is that which is giuen by hypocrites who making profession of the true Religion doe in their liues deny the power thereof falling into many grosse and grieuous sinnes especially such as are committed against the second Table as vniustice and vncharitablenesse fraud and deceit cruelty and oppression pride and couetousnesse falsifying of their couenants and promises And also by such as professe the truth in sincerity and vprightnesse of heart and yet through humane frailty and infirmity are sometimes ouer-taken of these and such like sinnes Both which cast before the feete of those who are vnregenerate such stumbling blockes of offence that they are thereby brought out of loue with Gods true Religion presuming that there is little good in it when as they discerne no better fruits of it in their liues and so hate not onely such professours but also their profession for their sakes resoluing with themselues that they will neuer be of their religion which is so disgraced in the world by the euill conuersation of these seeming forward men Yea not onely those which are without are wholy hindred from entring into the course of Christianity but those also that are already entred are hereby so discountenanced and disheartned that they proceed in the waies of godlinesse with much discomfort and discouragement For they are not onely hindred from making any profession of Religion more then others when they see it thus infamed lest hereby they might seeme like vnto them and so bring vpon themselues the disgrace and reproch of hypocrites but also out of the same respects shunne the practice of all Christian duties which haue at least any appearance of Piety as hearing the Word with any extraordinary diligence and deuotion Holy communication Christian admonition strict obseruation and sanctification of the Lords day prayer in their families and such like because they would not incurre among worldlings the suspition of being hypocrites For the auoyding of which scandall and impediment let all those in the feare of the Lord be admonished which call vpon the Name of Christ to depart from iniquity and that as they shine more then others in the Light 2. Tim. 2. 19. of an holy profession so also that they approue this Light to be diuine and heauenly by the kindely and liuely heate of a charitable conuersation and glorifie God and adorne their profession by bringing forth the fruits of it not onely in their piety towards him but in their works of righteousnesse and charity towards their neighbours Let them take heed that they presume not to take Gods holy couenant into their Psal 50. 16. mouthes when as they hate to be reformed nor to weare Gods liuery of a sincere profession to dishonour him by their infamous liues and that they doe not by giuing iust cause of offence as much as in them lieth destroy those for whom Christ hath died and so cause his precious blood to be shed
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice 388 Sect. 1. That wee must rise betimes on the Lords Day 388 2 Of Meditations fit to bee vsed on the Lords Day 389 3 Of Prayer Thanksgiuing and reading priuately 390 4 Duties to be performed when wee are going to Church 392 CAP. XLI Of publike duties to be performed on the Lords Day 393 Sect. 1. That wee must ioyne with the Congregation in all duties of Gods seruice 393 2 Of hearing the Word and what is required vnto it 393 3 That we must stay in the Church from the beginning to the end of the Sermon 395 4 Of our duty in receiuing the Lords Supper 396 5 Of our duty when Baptisme is administred 396 CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church 398 Sect. 1. That we must meditate vpon that which we haue heard 398 2. 3. Of Family exercises on the Lords Day 398 4. That the Euening must bee spent in religious exercises 400 5 That all our seruice must bee done in integrity and sincerity of heart 401 THE FOVRTH BOOKE of a godly life containing in it the properties of it and all the duties required vnto it p. 403 CAP. I. That all duties vniuersally of godly life must be performed in sincerity and integrity of heart 403 Sect. 1. That vniuersall and totall obedience is required 403 2 Of integrity and sincerity 404 3 Reasons moouing vs to imbrace integrity and sincerity first because the Lord chiefly loueth and delighteth in it 404 4 That our imperfect obedience is accepted of God if it be done in sincerity and integrity 405 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them 406 6 Of the rewards of sincerity and integrity 406 CAP. II. Of the meanes whereby wee may attaine vnto sincerity and integrity 407 Sect. 1. The first meanes to set God before our eyes and our selues in his presence 407 2 The second to meditate on the excellency profit and necessity of it 408 3 The third meanes to consider that if wee be sincere we shall want nothing 408 4 The fourth meanes is to watch ouer our hearts 409 CAP. III. That we must ioyne with inward integrity the seruice of the body and outward man 410 Sect. 1. That God requireth outward seruice to be ioyned with the inward 410 2 Reasons moouing vs to performe outward seruice 411 3 That Christian Apologie and outward seruice is required 412 4 That we must practise what we know in our workes and actions 413 5 Diuers reasons perswading vs to good workes 414 6 Of the rewards of good workes 415 CAP. IIII. That we must performe vniuersall obedience to the whole will of God 416 Sect. 1. That only vniuersall obedience to Gods will and Word is accepted of him 416 2 That we must performe obedience to both Tables ioyntly and to the Gospel as well as the Law 417 3 Reasons perswading vs to vniuersall obedience first because God requireth it 418 4 That our obedience cannot be sincere vnlesse it be vniuersall 418 5 That without totall obedience wee cannot attaine to heauenly happinesse 419 CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall 420 Sect. 1. That all duties should spring from the loue of God 420 2 That wee must propound Gods will and our obedience thereunto in all duties 420 3 That all true seruice is done in obedience to Gods will 421 CAP. VI. Of those properties which respect our hearts and affections 422 Sect. 1. That wee must performe all duties of a godly life with cheerefulnesse 422 2 Reasons which may mooue vs to this cheerefulnesse 423 3 That wee must serue God in all holy duties zealously and deuoutly 424 CAP. VII Of the properties which respect the whole man and first diligence in all duties of Gods seruice 426 Sect. 1. That this diligence must be vsed in all good duties and about the meanes of them 426 2 Diuers reasons which may mooue vs to this diligence 428 3 Of the rewards promised to the diligent 429 4 That this diligence is most necessary 429 5 Of the vnwearied diligence of worldlings in pursuing worldly things 432 CAP. VIII Of constancie in all the duties of godlinesse without remission or intermission 434 Sect. 1. 2. That all those that are sincere are also constant in the duties of a godly life 434 3 A complaint of mens vnconstancie in performing the duties of a godly life 436 4 That constancie is required in Gods Word 437 CAP. IX Reasons moouing to constancy and the meanes of it 438 Sect. 1. That constancy is an inseparable companion of integrity 438 2 Of the manifold euils which accompany inconstancie in good duties 439 3 Of the meanes of constancy in good duties 441 CAP. X. Of our perseuerance in all Christian duties of a godly life 443 Sect. 1. That we must perseuere both in profession and practice of godlinesse 443 2 Of the meanes of perseuerance 443 3 That vnlesse we perseuere we cannot be accepted of God 445 4 That Prayer is a speciall meanes of perseuerance 446 THE FIFTH BOOKE of a godly life contayning in it the helpes and meanes which inable vs vnto it p. 448 CAP. I. Of the rules of a godly life whereby wee may bee directed in the right performance of all Christian duties And first of such rules as respect the causes of it both principall and subordinate 448 Sect. 1. Of the helpes inabling vs to leade a godly life 448 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them 449 3 The second rule respecteth our Sauiour Christ namely that we ayme at him as the mayne scope of all our actions 450 4 The third rule respecting the Spirit of God dwelling in vs. 451 5 The rules respecting subordinate causes the first whereof is that wee must often renew the Couenant betweene God and vs. 452 6 The 2. rule is that we must take care to approue our wayes vnto God and our own cōsciences then vnto men 454 7 The third rule is that wee must performe all good duties with a quiet and peaceable mind 455 8 The fourth rule is that all our duties must arise from the fundamentall graces of a godly life 457 9 The fifth rule is that we must chiefly esteeme chuse and affect the duties of godlinesse according to their worth and excellency 458 10 The sixth rule is that we must vse all helpes and meanes which may inable vs vnto godlinesse 459 CAP. II. Of the rules of a godly life which respect the circumstances of it 460 Sect. 1. The first rule respecting the circumstances of a godly life is that we must make precious account of our time which God hath allotted vs for his seruice 460 2 The second rule is that wee must not stay for
occasions of Christian duties but seeke for them before they offer themselues 461 3 The third is that wee must set our selues most seriously about Christian duties when wee finde our selues best prepared and fitted for them 462 4 The last rule is that we must obserue an order in doing these duties and auoyd confusion 463 CAP. III. Of the rules of a godly life respecting the matter forme and substance of it 464 Sect. 1. The first rule is that we aspire vnto perfection by degrees 464 2 Of these degrees by which wee must aspire vnto perfection 465 3 The second rule is that wee fit our burthen according to our strength 467 4 That wee must exercise our selues in the duties of a godly life according to the measure of grace receiued 469 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely 469 6 The third rule is that wee must not vndertake too many things at once 470 7 The fourth rule is that wee must not busie our selues in other mens matters 471 8 The fifth rule is that we must take heed lest daily vse of Christian duties doe make vs cold and formal in them 472 9 The sixth rule is that wee must preserue our zeale and deuotion in their full strength and not suffer them to decline or waxe cold 472 CAP. IIII. Of the last rule of a godly life which is that we must not content our selues with a small measure of grace but labour to grow vnto perfection 474 Sect. 1. That the Scriptures require this growth in grace from the least degrees to the greatest 474 2 Reasons mouing vs to aspire vnto perfection 476 3 That except wee grow in grace wee cannot haue any sound comfort in our estate 477 4 That if wee desire to grow in grace wee must carefully vse the meanes which may further vs in it and what they be 478 CAP. V. Of the meanes whereby wee may be inabled to leade a godly life And first of the Ministery of the Word 479 Sect. 1. That if wee will leade a godly life wee must vse the meanes inabling vs vnto it 479 2 The Ministery of the Word is a chiefe meanes of our spirituall life 480 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. 482 4 What is required in the Minister that by his preaching hee may further the people in the duties of godlinesse 484 5 That the Word must bee preached powerfully and plainely 484 6 Of the duties of the people respecting the Ministers of the Word 486 CAP. VI. Of the duties of the people in hearing of the Word and first in their preparation 488 Sect. 1. That wee must vse preparation before the hearing of the Word and wherein it consisteth 488 2 Of duties to bee performed in hearing the Word 490 3 Of duties to bee performed after hearing 490 CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments 492 Sect. 1. That the Sacraments further vs much in a godly life as they are seales of the Couenant 492 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God 493 3 That the Sacrament of Baptisme furthereth vs in godlinesse as wee are thereby ingrafted into Christ 494 4 Secondly as it is the Sacrament of our new birth 495 5 Thirdly as it is our restipulation in the Couenant of grace 496 6 That the Lords Supper furthereth vs in Christian duties first because thereby our communion with Christ is confirmed and secondly our faith strengthened 496 7 Thirdly because it is the spirituall food of our soules 497 8 Fourthly because we doe it in remembrance of Christ 498 9 Fifthly because thereby wee are occasioned to renew our Couenant with God 499 CAP. VIII Of the third publike meanes of a godly life which is Prayer 500 Sect. 1 2. That Prayer is Gods Ordinance to obtaine his gifts and graces 500 3 That publike Prayer is most effectuall for the obtaining of all Gods graces 502 CAP. IX Of the priuate meanes of a godly life and first of Christian watchfulnesse 505 Sect. 1. That we must not rest vpon the publike meanes onely but vse the priuate also 505 2. 3. That Christian watchfulnesse is not a bodily but a spirituall exercise 506 4 What Christian watchfulnesse is 508 5 That this watch must bee kept in all things 508 6 That we must watch ouer all the powers and parts of our soules and bodies 509 7 That we must chiefly watch ouer our hearts 511 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous 512 CAP. X. Of Christian watchfulnesse ouer our senses tongues and actions 515 Sect. 1. How wee must watch ouer our senses 515 2 How we must watch ouer our tongues 516 3 That this watch consisteth in the right ordering of them 517 4 How we must watch ouer our workes and actions 519 CAP. XI Of the ends at which we must ayme in our Christian watch 520 Sect. 1. Of three speciall ends of our Christian watch 520 2 That wee must watch ouer our selues that wee be not circumuented by our spirituall enemies 521 3 That we must keepe this watch in all places and at all times 522 4 That wee must watch also ouer our brethren 523 CAP. XII Of the reasons whereby wee may bee perswaded to keepe this Christian watch 523 Sect. 1. That this watch is necessary because God requireth it 523 2 Other reasons shewing the necessity of keeping this watch 524 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life 525 4 That by this watch wee are made constant in the course of Christianity 528 CAP. XIII Of the meanes wherby we may be inabled to keepe the Christian watch 529 Sect. 1. The first meanes is temperance and sobriety and the second the feare of God 529 2 The third meanes is the remembrance of Gods Iudgements 530 3 Of the fourth meanes which is to remember the day of death 531 4 Of the last meanes which is to meditate on the day of Iudgement 532 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 533 Sect. 1. Of the order and reason why it is heere handled 533 2 Of Meditation what it is and how it differeth from other exercises of the mind 533 3 Of the efficient cause or person who is to meditate 535 4 That Meditation is an exercise that belongeth to all Christians 536 5 Reasons moouing vs to performe this duty the first whereof is taken from the excellency of it 537 6 The second taken from the profit of it 537 7 The third taken from the necessity of it 538 CAP. XV. Of the kinds of Meditation and first of that which is extraordinary 539
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25 26 Luk. 1. 59 60. Pro. 22. 6. 19 18. 13. 24. 22. 15. 23. 13. Gen. 31. 35. Math. 21. 30. and comfortable In respect of their spirituall life their duty is as they bring them into the couenant of grace made not onely to them but also to their seede so to procure for them the Sacrament of the couenant Secondly that they bring them vp in the feare of the Lord both by instruction example discipline Lastly that they pray for them and giue them their daily blessing The duties of children towards their parents are first to be answerable to them in loue Secondly to reuerence them highly though their state be neuer so meane in and for the Lord. d Leuit. 19. 3. Thirdly to stand in awe of them and to haue respect to their very words and countenance Fourthly e Ephe. 6. 1. Col. 3. 20. to obey them in all things lawfull and in the Lord. f Mat. 15. 4 56. 1. Tim. 5. 4. Gen. 47. 12. Fifthly to shew themselues thankefull to their parents by helping them if neede require with their goods or g Luk. 15. 29. seruice Sixthly to hearken to their parents h Pro. 1. 8. 22. 19. 4. 4. instructions counsailes admonitions and rebukes and to beare with meekenesse and loue their chastizements and i Heb. 12. 7 9. corrections Seuenthly to be contented and willing to bee ruled by their parents in matters of importance as k Heb. 5. 8. marriage Eighthly to preserue their parents goods good name and all that belongs vnto them And finally to loue and respect those who are neere and deare to their parents for their sakes §. Sect. 7 The duties of masters and seruants The duties of masters and mistresses towards their seruants are first equity and moderation both in their commandements which ought to Gen. 24. 8. 1. Chro. 11. 17. 2. King 5. 13. Phile. ver 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13 14. Pro. 17. 2. be lawfull possible to them profitable proportionable to their abilities and on the Sabbath necessary and also in their gouernement which ought to be mixed with loue and sustaining the place of parents to vse them as children as brethren in Christ and children of the same Father and as fellow-seruants of the same heauenly Lord and Master Secondly they must vse towards them bounty and liberally reward their well deseruing both by suffering them to thriue with them whilst they are in their seruice by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner and by esteeming them after they are departed as their friends The duties of seruants towards their gouernours are First that they loue them and out of this loue tender their credit and welfare and beare all good affection to their children and friends Secondly a 1. Tim. 6. 1. 2. King 5. 15. Mal. 1. 6. that they reuerence honour and feare them Thirdly that they b Ephe. 6. 5. Col. 3. 22 23. submit themselues to their commandements and obey them in all things in the Lord and also to their c 1. Pet. 2. 18. Gen. 16. 9. corrections and chastizements Fourthly that they be diligent and painefull not idle and slothfull Fifthly faithfull and true doing their worke not with eye-seruice but as well when their gouernours are absent as present Sixthly that they be quiet and patient being reproued and not stubborne giuing one d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9. word for another Seuenthly that they bee secret and not discouer their masters secrets Eighthly that they bee thrifty respecting in all things their masters profit and not riotous and wastfull And lastly that they bee ready to please them in all things lawfull or indifferent §. Sect. 8 The duties of Ministers and people And so much for the duties of superiours and inferiours in the family Publike gouernours and their inferiours are such as are in the Church or Common wealth In the Church superiours gouerning are the Ministers and inferiours gouerned are the people committed to their Iudg. 17. 10. 18. 19. 2. King 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10. charge For Ministers are the spirituall fathers of the people being the ordinary meanes of begetting them and of their regeneration and new birth by the immortall seede of Gods Word and the people are their children begotten vnto God by their Ministery The which should mooue the Ministers to carry themselues towards their flocke as it becommeth fathers in all loue care vigilancie diligence in prouiding for the good of them by all meanes especially the spirituall good of their soules as they desire to haue the honour reuerence and respect which is due to fathers and the people to performe all duties of children towards their Ministers louing reuerencing and obeying them in all things appertaining to the good of their soules as they desire that they should receiue from them the priuiledges of children and the benefit of their Ministery for their regeneration and new birth The speciall duties of Ministers Act 20. 28. 1. Tim. 4. 16. Tit. 2 7 8. 2. Tim. 4. 2. respect either their Ministery or their life and conuersation in both which they are to goe before the people both in doctrine and holy example In regard of his Ministery he is to preach the Word of God truely sincerely diligently and powerfully in season and out of season respecting herein the performance of his owne duty to the glory of God and the a 1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17. furtherance of his owne saluation and the good of the b Luk. 11. 42. Pro. 29. 18. Rom. 1. 16 17. 1. Cor. 1. 21. people committed to his charge In his life he ought to bee an c Tit. 2. 7. 1. Tim. 4. 12. 1. Thes 2. 10. example vnto his flocke Vnto which is required generally that his life be d 1. Tim. 3. Tit. 1. 6. blamelesse and more specially that it be in respect of God e 1. Tim. 4 7 12. 6. 11. holy and religious in respect of his neighbours iust charitable meeke courteous and liberall and in respect of himselfe f 2 Tim. 2. 22. sober temperate chaste and modest The speciall duties of the people towards their Ministers are first that they g 1 Thes 5. 13. Gal. 4. 15. loue them dearely Secondly that they haue them in h Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14. high reuerence and esteeme for their workes sake Thirdly that they i Heb. 13. 17. submit themselues to their Ministery and obey them Fourthly that they k 1. Tim. 5. 17 18. Pro. 3. 9. Gal. 6. 6 7. 1. Cor. 9. 7 8 9 11 13. allow them liberall maintenance §. Sect. 9 The duties of Magistrates and subiects In the Common-wealth politicall duties
Commandement And Iehoshaphat is commended because he sought the Lord God of his father and walked in his commandements which duties if 2. Chro. 17. 4. we ioyne together we shall be blessed according to that of the Psalmist Blessed are they that keepe his Testimonies and that seeke him with their whole heart Psal 119. 2. §. Sect. 8 That we must seeke to haue and hold Gods grace and fauour in Iesus Christ Finally to this duty of seeking God is required that we seeke to haue and to hold his face and fauour in Iesus Christ desiring nothing more in Act. 17. 28. the world then to haue the bright beames of his countenance continually shining vpon vs and to finde and feele the sweete and vitall influences of his fauour warming our hearts with ioy and comfort for in him wee liue and mooue and haue our being and if hee graciously behold vs with the benigne aspect of his mercy and loue we liue and flourish but if hee doe turne away his face we are troubled and if he but blow vpon vs with the Ps 104. 29 30. breath of his displeasure our breath will faile and dying we shall returne to our dust He is the life-giuing Planet and Sunne of all comfort and ioy who by the beames and influences of his fauour both giueth vs life and preserueth vs in our well-being And therefore as the inferiour creatures are much indammaged when in the eclipses of the Sunne they are for a short time depriued of its presence and vitall influences so cannot our soules but receiue much hurt and spirituall detriment if the beames of Gods fauour be for the shortest moment eclipsed from vs. Heereof it is that we are exhorted to seeke the Lord and his face because in him our Psal 105. 4. life and strength vertue and vigour chiefly consisteth Seeke the Lord and Hos 5. 15. Psal 106. 4. his strength seeke his face euermore And therefore no sooner was Dauid mooued to performe this duty but presently he vndertaketh it as being aboue all other things most pleasant and profitable When thou saydest Psal 27. 8. saith he Seeke yee my face my heart said vnto thee Thy face Lord will I Vers 9. seeke And hence it is that if the Lord did neuer so little estrange himselfe he doth so earnestly pray that hee would not hide his face from him and cryeth out as a man vtterly forlorne and forsaken of all hope and comfort My God my God why hast thou forsaken me why art thou so farre Psal 22. 1. from helping me and from the words of my roaring And contrariwise when he inioyed Gods face and fauour he thought himselfe much more happy then in the fruition of all earthly blessings There are many saith he that say Who will shew vs any good Lord lift thou vp the light of thy countenance Psal 4. 6 7. vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and wine increased Now the meanes whereby we may preserue and assure vnto our selues the face fauour and louing countenance of God is daily to striue and labour after greater perfection in all spirituall graces and in the duties of his seruice as to know him more perfectly to beleeue in him more assuredly to loue him more intirely to feare him more reuerently to trust in him more firmely to hope in him more cheerefully and patiently to call vpon him more deuoutly and feruently to heare his Word more attentiuely and to performe all the duties of piety righteousnesse and sobriety more sincerely and diligently then we did the day before And if we thus labour and indeuour to please God in all things we shall be sure of his fauour and notwithstanding our manifold infirmities he will shine vpon vs with the light of his countenance and graciously accept and be well pleased with vs in the face of his Beloued and our Mat. 3. 17. onely Sauiour Iesus Christ CAP. V. Of the right manner of seeking God so as we may be sure to finde him and of the benefits which arise from it §. Sect. 1 That we must seeke God first and principally seasonably and constantly AND these are the things which are required to this duty of seeking God daily The second point propounded was the Matth. 6. 33. manner how he is to be thus sought of vs. In which respect wee are to seeke him rightly according to the direction of his Word Wherein is required first that we seeke God first and principally that is aboue all things in the world more highly esteeming him in our iudgements more often thinking on him in our meditations more feruently cleauing vnto him in our hearts wils and affections more diligently seeking his grace and fauour in all our actions then the greatest excellencies that heauen or earth can affoord vnto vs. Secondly wee must seeke him first in time and before all other things as men vse to seeke first things chiefly necessary profitable and of greatest value and excellency and when they haue any spare time things of lesse vse vtility or worth as treasures before lumber meanes of life foode apparell liberty and peace before superfluities and such things as serue onely for ornament and delight Thirdly wee must seeke him in the opportune seasonable and acceptable time when he may bee found that is whilst the day of saluation lasteth and whilst yet God offreth vnto vs his grace and fauour and still vouchsafeth vnto vs his holy Ordinances that seeking we may find him in them Yea whilst God biddeth vs seeke his face and euen assoone as the word is come out of his mouth our hearts must answere Thy face O Lord will I seeke So the Lord by his Prophet Psal 27. 8. exhorteth vs Seeke ye the Lord while he may be found and call vpon him while he is neere And the Church and people of God perswade one another Esa 55. 6. Let vs goe speedily to pray before the Lord and to seeke the Lord of hosts and Zach. 8. 21. I will goe also We must seeke the Bridegroome when hee is come into his Garden and inuiteth vs to feast with him in his spirituall delicacies And whilst he knocketh at the dore of our hearts with the finger of his Spirit and calleth vnto vs by the ministery of his Word saying Open vnto mee Cant. 5. 1 2. my sister my loue my doue my vndefiled Wee must not giue him a come-againe nor put him off with slight excuses lest he punish our sloth by withdrawing himselfe and the comforts of his Spirit from vs and because we would not open when he knocked nor answere when hee called he make vs to knocke and call and cry before he will heare vs and to seeke him with sorrow before he will be found of vs that so he may make vs afterwards to esteeme more of his gracious offers and to make more precious account of his comfortable
with worldly incumbrances Whereas contrariwise if in the morning we keep no watch ouer our selues but suffer our hearts to take their liberty and to giue entertainment vnto wicked and worldly thoughts and the carnall and sensuall lusts of our corrupt flesh they will so wholly seaze vpon them hold their possession that we shall hardly admit or at least retaine any good meditations the whole day following if we set our selues to prayer or other religious duties we shall be so distracted with worldly cogitations and fleshly lusts that they will become cold and formall and quite without any vigour and efficacie CAP. XIII Of Prayer in the Morning how profitable it is and necessary and of our preparation vnto it §. Sect. 1 Of the fruit and profit of prayer ANd so much concerning the dutie of meditation wherein we are to be exercised euery morning The next religious duty which is in the morning to bee performed of vs is that we powre out our soules vnto God by feruent effectuall prayer which is a duty aboue all others to bee daily put in practice For it is a principall part of Gods seruice whereby hee will be honoured of vs whereof it is that in the Scriptures it is put for the whole worship of God It is required of vs by speciall a Hos 14. 2. Psal 50. 14 15. Matth. 7. 7. 1. Thes 5. 17. commandement in many places vnto which God hath incouraged vs to yeeld obedience by many sweete b Ioh. 16. 23. Psal 145. 18. Esa 65. 24. and gracious promises whereby he hath assured vs that he will heare vs and grant our requests It is the badge of true Religion and the neglect thereof of an vtter Atheist And therefore the Psalmist describing such an one setteth him forth by these two properties that he Psal 14. 1 4. and 53. 4. Psal 50. 23. hath said in his heart There is no God and hee hath not called vpon the Lord. It is a duty most excellent seeing thereby wee glorifie God and hee also glorifieth vs vouchsafing vnto vs who are but dust and ashes yea wretched sinners this high and honourable priuiledge to haue free accesse vnto him and to haue the eare of our great King and Soueraigne that we may make all our suites knowne vnto him with vndoubted hope to haue them heard and granted It is most profitable also vnto vs as being the chiefe meanes whereby wee attaine at the hands of God all the good things which we need and are freed from all the euils which wee feare and the key whereby we open the treasury of all Gods graces and rich gifts and 1. Job 5. 14. out of it furnish our selues with all blessings which are needfull for vs. It is most effectuall to preuaile with God for the obtaining of all the good Jam. 5. 16 17 18. Exod. 32. 10. Iosh 10. 15. things which we desire as we see in innumerable places and examples of holy Scriptures It is a notable meanes for the strengthening of our faith and affiance in God when as we haue experience that he heareth vs and granteth our requests and for the inflaming of our hearts with most feruent loue when we taste of his bounty and goodnesse in giuing vnto vs the good things which wee desire It increaseth our communion and fellowship with God and bringeth vs into familiar acquaintance with him It maketh our minds to soare aloft in heauenly meditations and being on earth it causeth vs to haue our conuersation in heauen It assureth vs that we are the children of God and heires of the heauenly inheritance seeing the same Spirit which is the spirit of supplication sealeth also vnto Rom 8. 15 26. vs our Adoption Finally let vs consider that it is a duty most necessary Ier. 10. 25. Gen. 32. 25 26. Hos 12. 4. if either we will auoyd Gods curse or will with Iacob so wrastle with him as we meane to preuaile and obtaine the blessing that if we neglect it it is a strong euidence vnto vs that we haue cast off all feare of God as Eliphaz reasoneth against Iob and that we are vtterly destitute of all sauing grace Zach. 12. 10. seeing the same Spirit is the spirit of grace and supplication §. Sect. 2 Their obiection answered who pretend want of leisure to pray Neither let any man pretend his small leisure by reason of his waighty businesse and manifold imployments as an excuse to warrant him for the neglect of a duty so high and holy so excellent profitable and necessary vnlesse he will say that he hath no leisure to be saued to glorifie God or inrich himselfe with his graces and blessings or to get the euidences of euerlasting glory and happinesse into his owne keeping and that hee is so taken vp with worldly imployments that hee hath no leisure to seeke any acquaintance with God to auoyd his curse or obtaine his blessing to goe to heauen or escape hell For shame therefore let vs cast away these no lesse prophane then friuolous excuses and to this end further consider that the greater and more important our businesse is the more need wee haue to implore by hearty prayer the blessing of God vpon our labours and indeuours before we vndertake them without which all our policy labour and indeuour will be spent in vaine either because wee shall not atchieue the thing which we attempt or if we do yet in Gods iust iudgement it shall become vnto vs a curse rather then a blessing Consider further how much time thou daily spendest in doing nothing or that which is ill and worse then nothing How much time in needlesse curiosity about thy body in dressing and feeding it and in vaine discourses about things that profit not yea corrupt rather then edifie thee How much in vnlawfull or superfluous sports and recreations in carding dicing masking reuelling hunting hawking beholding vaine sights and wanton enterludes and blush for shame that thou canst find time enough in thy greatest imployments for the satisfying of thy fleshly lusts and only wantest leisure to serue thy God and saue thine owne soule Finally let vs consider the vnwearied watchfulnesse of all the Saints of God in all ages in attending vpon this duty that they might frequently and feruently performe it day and night and set before vs the example of our Sauiour Christ himselfe who spent mornings and euenings yea whole nights in praying for vs. Which if we neglect to doe for our selues what doe we but disclaime that holy communion and shew plainely that we are not in that number what doe we else but debarre our selues of the benefit of his intercession when as we take no care by our prayers to haue it applied vnto vs Neither let any say that his purpose is not to neglect this dutie altogether but though he hath no leisure to pray euery day yet he will finde some time for it though not euery morning
of Oxen or the grunting of Hogs Yea as the same Author saith If I be delighted more with the musicke then with the matter in stead of seruing God I fearefully sinne And therefore diuision and fraction of voyce broken repetitions and reports which take away the sense hinder the vnderstanding both of the singer and hearer and tend onely to affect the eare with the melody and not the heart with the matter are not to be vsed in this holy exercise For this is to sing not like men indued with reason but rather Aug. enarrat in Psal 18. like birds which are sensible onely of the tune but haue no vnderstanding of the matter and ditty §. Sect. 3 That we must diligently reade the Scriptures and the great profit of this exercise Vnto prayer and praysing of God by singing of Psalmes we are to adioyne another religious exercise which is reading of the Scriptures and other holy writings of which we will onely heere speake as it is a daily duty to bee performed of vs referring the more full handling of it vnto another place when we are to intreate of the meanes whereby we may be inabled to leade a godly life Here let it suffice to shew that it is a duty no day to bee neglected if wee can borrow any time from other necessary imploiments and find any conuenient leysure and fit opportunity to performe it For wheras we should labor after a daily increase in spiritual graces there is scarce any meanes more effectuall for this purpose seeing it is a notable helpe for the inlightning of our mindes in the knowledge of God and his will according vnto which we are to frame our liues for the Word of God is a lampe vnto our eyes and a light vnto our paths it inlighteneth the Psal 119. 105. Psal 19. 7 8. Pro. 1. 4. eyes and giueth vnderstanding vnto the simple It giueth wisedome to the ignorant and to the young man knowledge and discretion It is a singular helpe for the strengthening of our faith when as we haue daily before our eyes the couenant of grace and the sweete promises of the Gospell made vnto vs in Iesus Christ and obserue the infinite mercies of God extended to all without respect of persons who haue beleeued and trusted in him It much inflameth our loue towards God when in reading of them we obserue his loue towards vs and maketh vs zealous of his glory when we take notice of the infinite bounty of our Lord and Master and what a rich rewarder he is of our poore and imperfect seruice It will serue for a looking-glasse wherein we may see our spots and spirituall deformities and bee directed also by it to reforme and amend them It is a fit guide in the time of prosperity which will teach vs to vse Gods blessings aright so as they may be not onely truely comfortable in themselues but also as they are pledges of Gods loue and earnest pennies of our saluation It will be our comforter in our aduersitie whilst it teacheth vs so to profit by them as that they may be signes of our adoption and notable meanes to assure vs of Gods loue and our owne saluation It containeth in it the euidences of our heauenly inheritance and teacheth vs how to get them into our owne keeping without feare of losing them and who cannot daily with much comfort spend some time in perusing these assurances wherein so rich and glorious a Kingdome is ratified vnto him It is a diuine treasury of all spirituall and heauenly riches and who is so vnwisely moderate in his spirituall desires as not once in a day to please his eye with the sight of these treasures Finally it is our spirituall armorie in which is munition of all kinds and all sorts of weapons fit to defend our selues and offend our enemies and therefore seeing we are daily in the Christian warfare and continually assaulted by the enemies of our saluation why should we not also daily goe into this armory to fit our selues with spirituall armour and to take out of it the most preuailing weapons Now for the time of the day when this duty must bee performed in respect of priuate reading it cannot bee limited but must bee left to bee prescribed by mens leasure and opportunity And for that which is vsed as a family-exercise it is most seasonable as I take it before prayer either morning or euening because then they are assembled together and multitudes of occasions will hardly admit of often meetings CAP. XVIII Of our daily exercise in the duties of our callings and of diuers vertues required in them § Sect. 1 That we must make choyce of lawfull callings HAuing thus begun the day by the performance of these religious duties we must in the next place betake our selues to the duties of our lawfull callings Neither can we sufficiently approoue our selues vnto God if we doe not ioyne these with the other for he will be serued not onely in the generall duties of Christianity but also in those speciall duties which are peculiar vnto those places and callings in which he hath set vs either in the Church or Common-wealth Neither is it sufficient for him who is called to be a Magistrate Minister Master of a family or seruant that hee performe those duties which are common vnto him with all Christians vnlesse he also with like care and indeuour performe those speciall duties which belong to his owne place and calling And heere first is required that our calling be lawfull and agreeable to Gods will and Word that is such an one as our labours in it may tend to Gods glory the good of the Church and Common wealth and the furthering not onely of our temporall but also our spirituall good and the eternall saluation of our soules and not such as being vnlawfull hindreth these ends as those that liue by vnlawfull Artes and Trades Players Gamesters and such like for then the greater paines wee take in such callings the greater is our sinne the more wee dishonour God hurt our neighbours and hinder our owne saluation Secondly that wee bee in some measure qualified with such gifts as are fit for our callings for those whom God calleth vnto any place hee furnisheth them with such competencie of gifts as that they may profitably performe the duties required vnto it And if our calling bee lawfull and wee thus fitted for it then may wee say with the Apostle Paul that wee are called by the will of God and may with cheerefulnesse 2. Cor. 1. 1. and comfort goe on in it expecting his blessing vpon our labours and in the end of our liues a rich reward for doing him therein faithfull seruice Thirdly our minds and hearts must be settled in our callings so as we neither shift and change vnlesse it be vpon waighty and necessary causes nor intrude and busie our selues in the callings of others for this were to ouerthrow all order and bring
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who
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
together with vs and so by his wise and powerfull prouidence guide and prosper all our indeuours as that they shall wholy tend to his glory and our good For thus performing our dutie he will double and redouble his fauours vpon vs blessing our seruants and children for our sakes and vs for their sakes by causing all their labours to prosper in their hands as wee see in the example of Abrahams seruant Iacob Ioseph Gen. 24. 52 56. Gen. 30. 27. 39. 3 22. Act. 10. 2 7 23. and the Souldiers and seruants of Cornelius who being trayned vp in the feare of God either by their masters or their own parents prospered in their proceedings and so brought a blessing vpon them the whole families Whereas contrariwise the neglect of these religious duties bringeth Gods wrath vpon the gouernours those likewise that belong vnto him according to that of the Prophet Powre out thy fury vpon the heathen that Ier. 10. 25. know thee not and vpon the families that call not on thy Name Lastly it would bee a notable incouragement to make vs diligent in performing these religious duties in our families if wee would but consider that wee should heereby bee speciall meanes of gayning many vnto Christ which shall heereafter bee the Crowne of our reioycing that wee shall much more comfortably trauell in the way of holinesse and righteousnesse and in our tedious pilgrimage towards our heauenly home when wee goe not aboue but haue those that belong vnto vs to beare vs company who will be ready at hand to assist vs in our iourney to admonish vs when wee are going out of the way to keepe vs from falling and when we are falne to put to their helping hand for the raising of vs vp againe and to fight on our side against those spirituall theeues that come to rob vs of the rich treasures of Gods graces and the malicious enemies of our saluation when they incounter vs in the way that they may foyle vs in the fight or force vs with their fury to desist from our course and to returne backe againe into the wayes of sinne and death Finally that we shall with vnspeakeable ioy and rauishing comfort appeare before the Lord at the latter day when being accompanied with those who hauing beene by God committed vnto our charge we haue carefully gouerned and guided in the wayes of saluation we shall resigne and re-deliuer them vnto God to be crowned with the same happinesse which our selues shall inioy saying with our Sauiour of our families as he of his Church Behold mee and Heb. 2. 13. the children which thou hast giuen me which will infinitely more reioyce our hearts at that day then if hauing beene Monarchs of the whole world we should haue left it to our posterity as an inheritance after vs. §. Sect. 3 That it is the dutie of housholders to catechize their family and of the causes why it is neglected Now that wee may thus nurture our familie in Gods feare and trayne them vp to the performance of all religious and Christian duties as prayer singing of Psalmes reading the Scriptures holy conferences and such like of which wee haue already spoken there is required first that we instruct them in the knowledge of God and his will and secondly wise gouernement whereby they may be moued and drawne to put in practice and make an holy vse of all that is taught and learned for the right informing of their liues Concerning the former it is the duty of parents and gouernours of familyes that they instruct and catechize their children and seruants in the true knowledge of God and in the maine principles of Christian Religion which though it be a most necessary and profitable dutie to bee performed of all yet is it in these dayes exceedingly neglected of the most as a thing needlesse and not belonging vnto them Of which neglect these seeme to bee the chiefe causes first the profanenesse of mens mindes and contempt of religion which maketh them thinke this one thing so necessary in Christs iudgement to bee in theirs Luke 10. 42. of all things most vnnecessary and that whereas knowledge in all other professions is required in some perfection some little smattering or a bare shew is sufficient in the profession of Christianity which notwithstanding as farre excelleth them as the soule the body or heauen earth Secondly An erroneous iudgement whereby they perswade themselues that though this knowledge bee necessary for all yet that the dutie of instructing their familie in it belongeth not at all vnto them but vnto the Ministers onely Thirdly their ignorance which disableth them vnto it being such as the Apostle complaineth of who when for the time Heb. 5. 12. they ought to be teachers yet had neede to bee catechized themselues in the first principles of Religion and to be fed with milke rather then strong meate Which is accompanied with a carnall shame of bewraying it to their inferiours Fourthly A much more impious shame to be noted of those who are as bad or worse then themselues for men too precise and forward in things not pertaining vnto them The last and chiefest cause is worldly-mindednesse whereby men are wholy taken vp with earthly affaires so as they haue neither leysure nor pleasure to follow spirituall exercises which so farre preuaileth with many that they not onely neglect this dutie themselues but also will not suffer those who are vnder their charge to be taught by others First because they would not haue them more wise or religious then themselues Secondly because they imagine that they would bee lesse pliable to vniust courses for the getting of vnlawfull gaine and that being more intent to Gods seruice they would become lesse diligent in the seruice of the carthly Mammon Lastly because they cannot indure that any time should be spent in religious duties as thinking all lost which is not spent in worldly imployments and consecrated to their earthly Idoll of gaine and profit Yea this dutie of catechizing is not only neglected of houshold gouernours but also of Ministers not onely such as are either idle or insufficient to teach the people but likewise of many who are otherwise able and diligent And that first because they consider not the profit and necessity of this excellent exercise Secondly because they suppose that it is not pleasing and plausible to the people And lastly because they thinke it too meane a subiect for their great learning and eminent gifts But let such in the feare of God consider not what they are able to teach but what the poore people committed to their charge are able to learne and that they must like nurses giue vnto their children not the best and strongest meate but that which they finde by experience the fittest to nourish them Let them remember Christs charge to feede the tender Lambes as well as the stronger sheepe and the Apostle Iohn 21. 15. Pauls practice
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
those in the day and that in all of them wee may carry our selues so as becommeth Christians And in this regard there are some duties to be performed at our going to bed and some in the rest of the night At our going to bed we are generally to cōsider that wee are still in the sight and presence of God who seeth our downe-lying and our vprising and searcheth our most secret actions yea euen our hearts and reines And that there is also a guard of holy Angels who are appointed by our great Lord to pitch their tents about vs and to watch ouer vs that they may preserue vs from all perils and dangers vnto which wee are waking and sleeping continually subiect In regard of which glorious and holy presence we are as carefully and conscionably to behaue our selues in all Christian duties as if all the world should looke vpon vs. The first whereof is that at our lying down when all things being quiet about vs and wee freed from all worldly distractions wee spend some little time in holy meditations calling to our remembrance and examining our conuersation how wee haue behaued our selues in the performance of all Christian duties required of vs in the day past of which we haue before spoken As first how wee haue performed those generall duties which belong to euery day and all parts of it Whether and in what manner wee haue renewed our couenant with God by renewing of our faith and repentance How wee haue sought the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice and haue laboured to make him our owne in and through Christ and to recouer our right in him which we had lost in Adam How wee haue profited in the sauing knowledge of him and in our adhering vnto him with our hearts and affections how our sweete communion with him hath bin increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ Whether wee haue kept the whole Armour of God fast buckled vnto vs and if wee haue failed herein then in what graces wee haue found greatest defect How wee haue indeuoured to arme our selues against all sinne and what new strength wee haue gathered to withstand and mortifie our corruptions especially those vnto which wee are naturally most inclined and with what desire and resolution wee haue imbraced all vertue and laboured to performe all Christian duties vnto God our neighbours and our selues Whether wee haue rightly disposed our hearts tongues and actions so as they might in all things bee conformable to the Law of God How we haue submitted our selues in all things to Gods will and pleasure and resigned our soules bodies and states to be gouerned and guided by his wise prouidence without murmuring and repining Finally whether wee haue beene frequent and feruent in powring forth our soules in prayer vpon all good occasions desiring the things wee neede and praysing him for those benefits which we haue receiued §. Sect. 4 That we must examine our selues how we haue spent the day past So likewise we may examine our selues how we haue performed those duties which belong to the particular parts of the day As whether wee did awake with God and offred vnto him our morning sacrifice of prayer and meditation with what faithfulnesse wee haue walked in the duties of our callings and how therein we haue ioyntly aymed at Gods glory and the good of our neighbours together with our owne profit whether we haue done the duties of them in the obedience and loue of God and haue performed our earthly duties with heauenly minds and affections Whether we haue rightly vsed our recreations refreshing our bodies and mindes with lawfull sports in a good manner to right ends with obseruation of the rules and cautions required in them especially in respect of their time that we haue not beene ouer-lauish to the thrusting out but rather fitting our selues for better exercises How wee haue carried our selues in receiuing of our food blessing it by prayer and thanksgiuing and vsing it with temperance and sobriety so as wee haue thereby beene better fitted for Gods seruice Whether wee haue rightly vsed our solitarinesse spending our time neither idly nor vnprofitably and how we haue behaued our selues in our society both in our choyse of good company and in performing with them all Christian duties of piety Iustice and ciuill honesty for the mutuall good of one another How we haue performed duties belonging to the family and what care wee haue had that not onely our selues but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity by praising God for it and by so vsing it as that wee might be the better inabled to glorify him and to performe all good duties to our neighbours and how also we haue profited by our afflictions and chastizements for the drawing of vs neerer vnto God in all holy and righteous duties and the weaning of our hearts and affections from the loue of the world The which examination wee should not thinke too tedious and laborious if at least wee be in our health and strength and not disabled thereunto by our weakenesse infirmities and vnaptnesse to take our rest if at the first it be but a little disturbed in which case if our imployments will affoord vnto vs any fit leysure and opportunity it were good to allot some short time vnto this exercise before our going to bed seeing if wee bee once accustomed vnto it wee shall performe it at least in those points which are most necessary for our owne particular with great facility and in a little time Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie and what singular fruits and benefits arise from it we might well be ashamed who professe Christianity of our great neglect and bee moued to spare some little time from our sleepe when as wee may improue it to so much spirituall profit and aduantage I vse saith Seneca this authority Vtor hac potestate quotidie apud me causam dico c. Senec de ira lib 3. cap. 36 and daily pleade my cause with my selfe When the light is taken away and my wife being acquainted with my custome holdeth her peace I examine vvith my selfe the vvhole day past and reuievv all that I haue said or done I hide nothing from mine ovvne scrutiny I passe by nothing for vvhy should I feare any thing by reason of my errours vvhen as I can say See that thou doest it no more and for this time I vvil pardon thee And the same counsaile hee giueth to his friend Lucilius Conuince Quantum potes teipsum coargue c. thy selfe saith hee as much as thou canst search into thy selfe First execute
the office of an accuser then of a Iudge and lastly of a mediatour to craue pardon and sometime find out thy selfe For hee willingly erreth who knoweth not his errour and too much loueth himselfe who will haue others erre that his errour may lye hid By which exercise wee should receiue singular profit For hereby wee should preserue our soules and hearts in a thriuing estate when wee doe like wise Merchants and shopkeepers examine them and search ouer our consciences as it were our bookes of accounts to see whether wee haue gayned or lost in our spirituall trading by examining what wee haue receiued and what we haue layd out which if we would doe we should not easily be cast behind hand when as we preuent our errours and vse meanes to repaire our losses in their first beginnings nor as many are be bankrupted in our estates at vnawares for want of care to examine them Wee should sleepe much more sweetely and securely when as we haue so composed and set straight our reckonings as that wee neede not to feare though the great Iudge should before morning call vs to an account In which regard the same Author commendeth this exercize The minde saith he is daily to be called to an account Sextius vsed at the end of the day and when he retired himselfe to rest to examine his minde What euill of thine hast thou cured What vice hast thou withstood in what art thou better that anger will cease or be more moderate which knoweth that it shall not escape the censure of an vnpartiall Iudge What therefore is more excellent Quid pulchrius hac consucâ—udine excutiendi totam diem c Sâ—neâ— de ira lib. 3. cap. 36. then this custome of examining euery day How sweete is that sleepe which followeth the reuiew of our selues How quiet sound and free when the minde is commended or admonished and as a watchman and secret censurer of it selfe doth iudge of it owne manners We should also preserue our hearts in their purity and soundnesse if not from all infirmities and corruptions yet at least from deepe putrifaction and the festering sores of sinne when as we cure the wounds being yet greene and cast out sinne by repeetance as soone as it is first entred not suffering it to lodge and sleep with vs no not one night We should hereby keepe our spirituall state well settled so as it would not easily be shaken or at least ouerthrowne with the assaults of the enemies of our saluation when as we constantly looke to our Christian Armour and watching ouer our hearts as our chiefe forts repaire the breaches as soone as they are made Finally wee shall preuent carnall security and hardnesse of heart when wee examine our selues daily and bee better fitted and prepared for the day of death and Iudgement when as wee keepe our accounts euen and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse For he may soone cleare his accounts with his Master at the yeeres end who like a faithfull and diligent Factor doth make all reckonings straight at the end of euery day §. Sect. 5 Meditations at our first lying downe Besides this examination there are also other Meditations very profitable as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past respecting our soules bodies and states in that he hath preseru'd vs from innumerable euils with which many others haue beene ouertaken for continuing vnto vs still the acceptable time and day of saluation and suffering vs with so much patience to continue in this life that we may make our calling and election sure notwithstanding our manifold and grieuous sinnes for giuing vnto vs some poore desires and indeuours to doe him seruice and to accept of it in Christ though in it selfe full of wants and imperfections Especially if we haue in any measure performed the former duties of the daily exercise we must not forget to render vnto God the praise and glory due vnto him for it by the gracious assistance of whose holy Spirit we who of our selues are not able so much as to thinke a good thought haue beene inabled vnto them So likewise it is requisite that at our lying downe we call our sinnes to our remembrance the duties which wee haue omitted or corruptly performed and the vices which we haue committed and though through Gods mercy wee haue beene preserued from grosser sinnes yet wee must not thinke our selues so excused but call to minde our frailties and infirmities for which God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties our coldnesse wearinesse and many distractions in Gods seruice our excesse in mirth or sorrow the neglect of our Christian watch ouer our thoughts senses words and workes our idlenesse or vnprofitablenesse pride selfe-loue vniust anger sinister conceits and vniust censures of our neighbours and such like In the sight and sense whereof we must truely humble our soules before God by vnfained repentance and earnestly begge in Christs Name mercy and forgiuenesse Finally it is profitable then to remember our mortality and mutability death and Iudgement that we who now goe well to bed may shortly bee cast vpon the bed of sickenesse and we that now liue may within a while be imprisoned vnder the arrest of death yea let vs not looke vpon it as a thing farre off but approching at the threshold and ready to knocke at Luk. 12. 19 20. the doore and thinke that this very night as well as another may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall And if in respect of thy health and strength this seemeth vnlikely Cuiuis potest accidere quod cuiquam potest Sen. consider that it hath beene the case of many before thee and that which befalleth any may happen to all In which regard let vs not dare to sleepe till through Christ we are at peace with God haue made our accounts euen by pleading Christs satisfaction and full payment and haue our pardon in our hands to shew sealed to all the faithfull with his blood and to vs in particular by his holy Spirit and a liuely faith applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour and able to keepe safe whatsoeuer is intrusted vnto him we may with Dauid lying downe in 2. Tim. 1. 12. Psal 4. 8. peace take our rest because it is he onely that maketh vs dwell in safety §. Sect. 6 Duties to bee done in the night And first Prayer and Thanksgiuing In the night also there are other duties to bee performed for euen then we must seeke the Lord according to the example of the Church which Esa 26. 9. Cant. 3. 1. Psal 119. 55. professeth that with her soule shee desired the Lord in the night
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
colour but changeth as the things are changed which lye next vnto it Secondly it hindreth our growth in grace and maketh all the good meanes which we vse to this purpose vnprofitable vnto vs. It disableth vs in our spirituall race from comming to the goale and getting the garland and causeth vs to be preuented with their speed who set out long after vs. It maketh vs vnfit for all good duties and not only more backward vnto them by our intermission but also more vnable to performe when we doe vndertake them For when we haue for a time neglected prayer meditation hearing the Word and such like spirituall exercises our deceitfull hearts after they are broken loose out of the bonds of Gods feare and haue tasted the carnall sweetnesse of this slothfull liberty are hardly recalled recouered and not without much paines reduced into order nor well settled and composed to religious duties It hindreth vs in our spirituall iourney towards our heauenly home and whereas those who are constant in their trauell and ridde continually some part of the way come seasonably and surely to their iourneys end though they seeme to goe a slow pace these who goe on by fits and spurts tire themselues in the mid way and though sometimes they seeme to goe a gallop yet their many intermissions and often stayes make them to bee benighted and to giue ouer their trauell before they come to their iournies end Finally it greatly indangereth vs vnto finall apostasie for leauing those good duties vndone which our consciences approuing call vpon vs to performe and by this negligence running into tentation it is iust with God to leaue vs in it and to withdraw his grace which onely giueth vnto vs both will and ability for the well performing of any good duty Wherof it commeth to passe that many who intend at the first but to play the truants and to intermit their studies for a time that they may take their liberty and pleasure and then to come vnto Christs schoole againe are afterward partly so possessed with feare and shame of their Masters presence and partly so bewitched with their carnall delights that they runne quite away and neuer returne And when they haue thus farre giuen place to the diuels tentations and the sluggish sloth of their sinfull flesh that they intermit all spiritual exercises as prayer hearing the Word reading meditation that they may the more thorowly intend their worldly profits or delights yet with a purpose to returne vnto them againe when these things are dispatched they are more and more insnared in Satans nets of perdition into which they haue cast themselues and the longer they forbeare the lesse appetite they haue to religious duties Lastly this vnconstancy maketh vs farre worse in the seruice of God then the sonnes of Belial are in the seruice of the diuell and of the world For they for the vncertaine and base wages of earthly trifles are constant in those workes of darkenesse wherein they imploy them toyling themselues and spending their strength in their seruile drudgery night and day though it bee to the euerlasting damnation both of their bodies and soules whereas these who professe themselues the seruants of God serue him negligently by fits and starts one while taking a little paines in spirituall exercises and another while intermitting their labours and spending their time in sloth and idlenesse although he incourageth them to doe him faithfull and constant seruice with the present pay of all temporall blessings and with the assured hope of future happinesse §. Sect. 3 Of the meanes whereby we may be inabled to serue God constantly in the duties of a godly life And these are the reasons which may moue vs to constancy in the duties of Gods seruice In the next place let vs consider of some meanes which may inable vs vnto it The first meanes is often and seriously to consider of Gods manifold mercies and rich rewards both in this life and the life to come which he hath faithfully promised vnto all those who doe him diligent and constant seruice For in this world nothing shall be wanting to those that serue and feare him for if he prouideth so liberally euen for strangers and enemies then will he much more for those of his owne family and not suffer them to want any thing which is good He wil shine vpon them with the bright beames of his face and fauour and glad their hearts with the ioy of his countenance Hee will preserue them from all dangers and mightily defend them from the malice and power of all their enemies He will watch ouer them with his prouidence to doe them good and will haue them alwayes at his finding who hath all things in heauen and erth to bestow vpon thē He will inrich them with the chiefe treasures of his spirituall graces and hereafter giue them the possession and fruition of heauenly happinesse So that though wee should not intermit our paines in the duties of his seruice for the space of an houre in the whole course of our liues yet may we say of our doings as the Apostle of our suffrings The seruice of this present life is not worthy the glory Rom. 8. 18. which shall be reuealed for that is short and momentany weake and imperfect but shall be rewarded with a farre more excellent and eternall waight of glory The second meanes of constancy is to take notice and to haue a Second meanes true sense of our frailty and infirmity our naturall mutability and vnconstancy our dulnesse and wearinesse in all good duties that so wee may keepe a narrow watch ouer our selues and not giue way to our spirituall sloth when it creepeth vpon vs and moueth vs to intermit the duties of a godly life We must not be proud and presumptuous of our strength as though it were in our power to leaue and resume our worke when wee please but be humbled in the sight and sence of our backwardnesse and wearinesse in holy duties and as the Apostle exhorteth wee must not bee Rom. 11. 20. 1. Cor. 10. 12. Phil. 2. 12. Prou. 28. 14. high minded but feare whilest we seeme to stand we must take heed of falling and worke out our saluation with feare and trembling For blessed is hee which thus seareth alwayes seeing it will make him carefull to keepe his spirituall watch that he doe not neglect or intermit any good duty which may strengthen his faith in the assurance of his saluation The third meanes is Third meanes that we indeuour to worke our hearts to the loue not only of God which will make all our labours light which wee take in seruing him whom our soules loue but also of the spirituall duties themselues by meditating often vpon their excellency profit and necessity aboue all worldly imployments For what the soule loueth in that it resteth with vnwearied delight and so pleaseth it selfe in the fruition of it that it admitteth no
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties whē wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
daily more and more all our sinfull corruptions and to quicken vs vnto holinesse and new obedience when vpon any occasion wee apply vnto vs the death and Resurrection of Christ signed and sealed vnto vs and for our perpetuall vse in our Baptisme and doe reuiew our spirituall euidences and the great Charter of Gods Couenant wherein he hath not onely giuen Christ vnto vs and all his benefits but also hath promised and assured vs that he will giue his holy Spirit to continue with vs vnto the end of the world who will apply vnto vs the efficacie of Christs death and resurrection not onely for the pardon of our sinnes in respect of their guilt and punishment but also for the washing away daily of the pollution of it and subduing of the flesh and the lusts thereof and for our continuall quickning and further growth in all duties of holinesse and righteousnesse §. Sect. 5 Thirdly as it is our restipulation in the Couenant of grace Thirdly it is a meanes to helpe vs forward in all duties of godlinesse as it is our restipulation in the Couenant of grace whereby hauing receiued from God the promise of the remission of our sinnes grace and glory we for our part promise vnto God againe that wee will receiue Christ and all his benefits by a true and liuely faith bringing foorth the fruits thereof in vnfained repentance and amendment of life and that vtterly renouncing Satan the world and our owne sinfull flesh with the lusts thereof we will wholly dedicate and consecrate our selues or soules and bodies to the seruice of him who is our Creatour and Redeemer The which our vow and Couenant made vnto God is a powerfull bond to restraine vs from all sinne and to tye vs vnto the performance of all duties of Gods seruice seeing if we doe not performe the condition of the Couenant betweene him and vs we can haue no true ioy and comfort in our liues because we can haue no assurance that we haue any right and interest vnto any of Gods gracious promises made vnto vs in Iesus Christ So often therefore as we haue occasion to call to our remembrance our vow and promise made vnto God in baptisme and especially when wee are present at the celebration of this holy Sacrament and heare it againe repeated and made in the name of infants admitted vnto it if wee conscionably labour to make a right vse of our Baptisme it will put vs in mind of our Couenant then made with God and renew our desires resolution and indeuour of performing that seruice in the duties of a Christian life which we haue vowed and promised vnto him lest wee should be found Couenant-breakers and dalliers with God who will not bee mocked thereby deluding our selues of all blessings and benefits respecting this life and the life to come which in the Couenant of grace are promised vnto vs. Where by the way we may obserue that those who withdraw themselues and depart out of the assembly when the Sacrament of Baptisme is administred doe not only thereby sinne against God the Church and the party baptized as I haue before shewed but also are very iniurious vnto themselues in that they lose a good opportunity of calling to minde and renewing their Couenant with God and depriue themselues of one speciall helpe whereby they might bee inabled to performe the duties of a godly life §. Sect. 6 That the Sacrament of the Lords Supper is a powerfull meanes to further vs in Christian duties first because thereby our Communion with Christ is confirmed and secondly our faith strengthened Ioh. 6. 54 56. So likewise the Supper of the Lord rightly celebrated and vsed is a powerfull meanes to inable and helpe vs forward in the performance of all Christian duties First because thereby our vnion and Communion with Christ is more and more strengthened and confirmed seeing God doth offer and giue and we take and apply vnto our selues by the hand of faith vnder the visible signes of Bread and Wine Christ and all his benefits his Body crucified and his Blood shed that they may nourish our soules vnto euerlasting life according to that of our Sauiour He that eateth my flesh and drinketh my blood dwelleth in me and I in him and againe He that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Now the more that this our vnion with Christ is strengthened and confirmed the more powerfully doe we performe all Christian duties seeing from him all grace is communicated vnto vs and all vertue and quickning life whereby we are inabled to bring foorth the fruits of holinesse and righteousnesse Secondly it strengtheneth vs vnto all good duties as it is a speciall meanes for the strengthening and increasing of our faith which was the chiefe end for which it was ordained For seeing the Lord hath not onely committed his Couenant to writing but for the further ratification of it hath annexed vnto it his seales the Sacraments there is now no place left to doubting seeing it is impossible that the Lord who is Truth it selfe and his promises Yea and Amen should faile 2. Cor. 1. 20. in any of them being thus established and confirmed In which regard the Apostle calleth the Sacraments the seales of the righteousnesse of faith Rom. 4. 11. because as seales amongst men are annexed to writings to giue them security and better assurance of the performing of Couenants agreed on betweene them so the Lord hath instituted his Sacraments and annexed them to his Couenant not to confirme it which is so infallible that it needes no confirmation but to strengthen our feeble and weake faith which needes all helpes and meanes to keepe it from wauering Now the more our faith is confirmed the more rich wee grow in all sauing graces seeing it is the fountaine from which they flow and the more we abound in all holy duties and fruits of new obedience seeing it is the roote from which they spring §. Sect. 7 Thirdly because it is the spirituall food and nourishment of our soules Thirdly because the Sacrament of the Lords Supper is the spirituall food of our soules whereby they are nourished and strengthened in life Ioh. 6. 55. and grace vnto eternall saluation euen as our bodies are nourished with corporall food and thereby strengthened and inabled for all actions and imployments So our Sauiour saith My flesh is meate indeed and my blood is drinke indeed not to feed the body but to comfort the soule to preserue our spirituall life and to strengthen vs vnto all duties of holinesse and righteousnesse And as the bodily life languisheth and strength decayeth if we refuse our corporall nourishment so the vigour and life of our soules cannot continue if we feed not vpon Christ by faith according to that vehement asseueration of our Sauiour Verily verily I say vnto you Ioh. 6. 53. except ye eate the flesh
And it is a signe of madnesse not to bee perswaded that it is the death of the soule if wee doe not often cast downe our selues at Gods feete As the body without the soule is a dead carrion so the soule if it flee not to God by Prayer is dead miserable and lothsome §. Sect. 2 That by prayer we obtaine Gods Spirit and the graces thereof More specially Prayer is the chiefe meanes on our part whereby wee obtaine his spirituall gifts and graces by which wee are inabled to performe Luk. 11. 13. the duties of a godly life For by it we obtaine the Spirit of God who is the Author of all grace and godlinesse seeing as our Sauiour hath taught vs the Lord will giue his Spirit to those that aske it And if wee want the graces of the Spirit the Scriptures admonish vs to vse Prayer as a speciall and chiefe meanes whereby we may obtaine them So the Apostle Iames If any man want wisedome let him aske of God that giueth to all men liberally Iam. 1. 5. and vpbraideth not and it shall be giuen him And the Apostle to the the Hebrewes setteth vs in this course for the obtaining of all grace Let Heb. 4. 16. vs saith he come boldly to the throne of Grace that we may obtaine mercy and finde grace to helpe in time of need Yea these spirituall graces whereby we are inabled to serue God in all holy duties are things absolutely good for vs in some degree and measure and therefore we may absolutely pray for them without interposing any condition first because our heauenly Father is so infinitely gracious and true of his promise that he will deny nothing vnto vs that is good and therefore much lesse these things which are most necessary and in an high degree of goodnesse For if wee being Math. 7. 11. euill know how to giue good gifts vnto our children how much more shall our Father which is in heauen giue good things to them that aske him Secondly because he hath commanded vs to pray for these spirituall graces and therefore it is not to be imagined that the God of all bounty and goodnesse would euer haue inioyned vs to aske those things which hee is vnwilling to giue neither will any wise father draw his children to come with suits vnto him by giuing them repulses onely it may be that the Lord to inlarge our hearts and to make our desires more feruent and earnest doth for a time with-hold these graces at least in respect of our sense and feeling but if we perseuere in prayer and continue importunate Luk. 18. 1 7. suiters we are sure to obtaine them in the end and that in greater measure seeing he that by holding his hand backe hath inlarged our desires and made vs more empty and hungry hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently So long Quamdiu Deus non tollit à to crationem tuam non amouebit à te misericordiam suam c. saith he as the Lord doth not take away from thee thy prayer he will not remoue from thee his mercy for he that giueth thee his Spirit that thou maist pray will also giue vnto thee that which by helpe of the same Spirit thou doest desire By all which it appeareth that prayer is a principall meanes to obtaine all grace and strength at Gods hands for the well performing of all holy duties Whereof it is that the Saints in all ages haue so ordinarily vsed it for this end in the behalfe both of themselues and others So Dauid in many places of the Psalmes Shew mee thy wayes O Psal 25. 4 5. and 119. 32 33. Lord and teach me thy paths Leade me in thy truth and teach me Teach mee O Lord the way of thy Commandements and I shall keepe them vnto the end And the Apostle Paul The Lord make you to increase c. to the end he may stablish 1. Thes 3. 13. and 5. 23. your hearts vnblameable in holinesse before God And the very God of peace sanctifie you wholly and I pray God your whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Wheras without prayer there is no hope of any growth in grace for as in nature all things that grow haue in them an appetite and attractiue force wherwith they draw that nourishment vnto themselues whereby they come to growth and augmentation so in the spirituall growth none receiue any increase of grace but they who haue an appetite and spirituall desires which they expresse by the attractiue force of prayer whereby they draw from God the fountaine of all goodnesse spirituall nourishment and all things needfull to the furthering of their growth in Christ §. Sect. 3 That publike prayer is most effectuall for the obtaining of all Gods graces Now as prayer generally is a notable means to further vs in all duties of a godly life so especially that which is publike when as many of Gods Saints and seruants being met together in his holy Assemblies doe ioyntly with one heart and voyce implore the gracious assistance of his good Spirit whereby they may be inabled to serue him in all Christian duties For if the prayers of one alone doe offer vnto God an holy kind of violence as we see in the example of Moses so as he seemeth vnable to deny Exod. 32. 10. and reiect them because he hath graciously bound himselfe by his free and infallible promises to heare and grant them how powerfull must the prayers of the whole Congregation needs bee to preuaile with God in any suit made according to his will seeing he hath tyed himselfe to heare and helpe them by more speciall promise according to that of our Sauiour If two of you shall agree on earth as touching any thing that they shall Mat. 18. 19 20. aske it shall be done for them of my Father which is in heauen For where two or three are gathered together in my name there am I in the midst of them So the Lord hath promised that he will cause his seruants to reioyce in the granting of their suits by speciall fauour which they shall make vnto him in his owne House I will bring them saith he to mine holy Mountaine and Esa 56. 7. make them ioyfull in my House of prayer their burnt offerings and sacrifices shall bee accepted vpon mine Altar for mine House shall be called an House of prayer for all people Vpon which promises made by God Salomon at the consecration of the 1. King 8. 30 33 Temple groundeth his prayer that the Lord would in speciall manner heare the suits and supplications of his seruants publikely assembled in his Temple to call vpon him And hereof it is that the Apostle contenteth not himselfe with his owne prayers or the priuate suits of others that he might still be preserued for the seruice of
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
before at large The fourth dutie is reprehension whereby we rebuke those that wittingly fall into sinne and wilfully continue in it without amendment The which the Apostle requireth where he chargeth vs to haue no fellowship with the vnfruitfull Epe 15. 11. workes of darkenesse but to reproue them rather implying that if wee see sinne in our brother and doe not rebuke him for it hauing a calling thereunto wee haue communion and fellowship with him and are accessary to his sinnes The right course of performing which dutie our Sauiour plainely setteth downe If thy brother shall trespasse against Matth. 18. 15. thee goe and tell his fault betweene thee and him alone and if he shall heare thee thou hast gained thy brother c. Which dutie if wee neglect we hate our brother in truth whatsoeuer shew we make to the contrary and doe nothing hereby but discouer our selfe-love which maketh vs loth to trouble our selues in so vnpleasant a businesse and suffer others rather to perish in their sinnes then wee will venter the alienation of their hearts from vs by giuing them any distaste And this reason the Lord vseth to presse this duty Thou shalt not hate thy brother in thine heart Leu. 19. 17. but thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him The fifth dutie is exhortation whereby wee incite and prouoke others vnto all duties of godlinesse pricking forward those which are dull and sluggish dehorting and disswading from vice and sinne those that are in danger to fall into it and incouraging those who runne well in the Christian race that they may continue faithfull and hold out vnto the end And vnto this the Apostle perswadeth vs Exhort one another dayly while it is called to day lest any of you be hardned through the deceitfulnesse Heb. 3. 13. of sinne The sixth dutie is consolation whereby wee strengthen the weake hands and feeble knees and refresh with seasonable Heb. 12. 12. comforts those which are ready to faint vnder the waight of their afflictions And this the Apostle requireth of all Christians Comfort 1. Thes 5. 11 14. saith he your selues together and edify one another euen as you doe and againe Comfort the feeble-minded support the weake be patient towards all men Reioyce with them that reioyce and weepe with them that weepe be of the same Rom. 12. 15. minde one towards another for it is an ease to those that are in misery to haue companions of their griefe and the heauiest waight is made more tolerable when as it is borne by many shoulders The seuenth duty is counsell whereby we aduize those who doe not know of themselues what to doe in the best course which is an excellent office to bee performed by those whom God hath indued with wisedome and sound iudgement towards them who are weake and defectiue in these gifts Yea in truth it is very profitable when it is giuen by those which are of equall parts yea oftentimes by those who are much inferiour vnto vs as we see in Abigails counsell to Dauid because lookers on being free from all preiudice and passion can see more cleerly then those who are interessed in the busines though at other times more quick-sighted pride selfe-loue and vnruly affections corrupting and blinding their iudgement and mis-leading them out of the right way The last duty tending to further one another in godlinesse is good example by which shining before them in the light of an holy conuersation we doe not onely shew them the wayes of righteousnesse but also as it were by the hand leade them in it And vnto this our Sauiour exhorteth Let your light so shine before men that seeing Mat. 5. 16. your good workes they may glorifie your Father which is in heauen And the Apostle Peter Haue your conuersation honest among the Gentiles that 1. Pet. 2. 12. and 3. 1. whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And so much concerning the ordinary helpes and meanes whereby wee may be inabled and furthered in all the duties of a godly life CAP. XXXIII Of extraordinary meanes of a godly life and first of feasting and solemne thankesgiuing §. Sect. 1 Of solemne thankesgiuing what it is and when to be performed HAuing intreated of the ordinary meanes of a godly life it now followeth that we say something of the extraordinary which are such as are to be vsed vpon extraordinary occasions when God offereth them vnto vs. And these are specially two the first is holy feasting wherein we returne vnto God thankes and praise for his speciall blessings and benefits the other an holy fast wherein we doe after an extraordinary manner humble our selues before him in the sight and sense of our sinnes or some afflictions which they haue deseruedly brought vpon vs. Concerning the former I shall not need to say much seeing I haue already spoken of it and am here onely to shew what extraordinary thankes and praise we are to returne vnto God when as we are stirred vp thereunto by some extraordinary and speciall benefit The which is the same thanksgiuing spoken of before performed in a solemne special maner for some great extraordinary fauour of God shining cleerly in some more then vsuall benefit receiued as it were from his owne hand when in respect of secondary causes we could not so much as hope for it and in regard of our sinnes and vnworthinesse we had good cause to expect the contrary As when God hath magnified his wisedome power and goodnesse vnto vs in some wonderful deliuerance from some dreadful and desperate danger threatening imminent destruction or out of some grieuous calamity into which we are already plunged when as we could not reasonably expect helpe and safety from our owne meanes or the assistance of any creature but from God alone to whom nothing is impossible or in bestowing vpon vs some positiue benefit of great vse and worth when vpon the former considerations we could conceiue small hope that euer we should haue inioyed it Of the former we haue diuers examples in the Scriptures As in that solemne thanksgiuing rendred vnto God by the people of Israel for their freedome out of the Egyptian bondage and for drowning their enemies in the red Sea for which Moses Miriam with the rest of the people Exod. 15. men and women reioyce before God and sing vnto him songs of deliuerance The which they yeerly renewed in a most solemne manner in the celebration of the Feast of the Passeouer wherein they litterally magnified Gods mercy for that temporary deliuerance and typically for their spirituall Redemption from sinne Satan and all other enemies of their saluation by the true Paschall Lambe the Messias who was to bee slaine and offered to God his Father as a propitiatory sacrifice and all-sufficient price of Redemption
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
Couenant of Grace God doth not stand vpon strict termes with vs exacting legall and perfect performance but onely Euangelicall sincerity and truth and that we desire and indeuour to keepe our promise as much as we are able And seeing also because our strength is but small the Lord hath graciously promised the assistance of his holy Spirit to strengthen vs in our good indeuours and inable vs to performe what he requireth and we haue vndertaken in some such manner as may be acceptable in his sight Now what stronger motiue can there be vnto the duties of a godly life consisting in a liuely faith and vnfained repentance then to consider that wee are tyed hereunto by this couenant which is the maine ground of all our good the remission of our sinnes grace and glory which if wee make voyd by our impenitency and infidelity wee can haue no part in Gods mercies and gracious promises nor in Iesus Christ and all his benefits Especially considering that if we but resolue and indeuour to please God in these holy duties both wee and our seruice shall bee accepted in Iesus Christ our imperfections being couered with his perfect obedience and our corruptions washed away with his blood which if we neglect to performe and liue stil in our infidelity and impenitency without any serious desire or constant indeuour to know God or to feare and serue him whatsoeuer profession and shew we make to the contrary yet most certaine it is that we are not yet in this Couenant nor shall as long as we continue in this state haue any part in the benefits promised seeing the Lord who cannot faile of his word hath in this couenant assured vs that he will not Ier. 31 33 34 35. and 32. 40. onely bestow his blessings but will also fit and inable all his Elect with whom onely he maketh it to performe what he require that their hands that he will inlighten them with the knowledge of himself his will and write his Law in their hearts thereby working in them these resolutions and indeuours to obserue and keepe it that he will be their God and they his people and that he will knit them so vnto him as that they shall neuer depart from him and therefore so long as wee finde no such things wrought in vs we can haue no assurance that as yet we haue any part in this Couenant or in any of the benefits therein promised 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 §. Sect. 1 That the benefit of our effectuall Calling should moue vs to serue God in the duties of a godly life THe sixth benefit is our effectual Calling whereby the Lord vouchsafeth by the preaching of the Gospell to make knowne vnto vs his good will and pleasure concerning the eternall saluation of our soules in and for Iesus Christ and by the inward operation of his holy Spirit working with the outward ministery to beget in vs a true and liuely faith whereby wee apply vnto our selues Christ Iesus and all his benefits For in the ministery of the Word God not onely offereth vnto vs Christ to be our Sauiour and Redeemer but also prepareth and fitteth vs to receiue him giuing vnto vs a true sight of our sinne and misery by which our hearts are humbled and broken and working in them an earnest hungring and thirsting after Christ and his righteousnesse that by him wee may be recouered out of our wretched estate and attaine vnto life and saluation by his merits and obedience The which feruent desires he graciously satisfieth by working faith in vs grounded vpon his infinite mercies the all-sufficient merits of Christ and his free and indefinite promises whereby we apply him vnto vs with all his benefits So that in this benefit of our effectuall Calling three things chiefly concurre first the sauing hearing of the Word whereby our eares and hearts are opened and our minds inlightened with the knowledge of the great worke of Redemption wrought by Christ Secondly the donation of God the Father whereby he offereth and giueth Christ vnto vs to bee our Sauiour and vs vnto Christ to be saued and redeemed by him Thirdly incision into Christ and vnion with him he becomming our Head and wee his members the bond whereof on his part is his holy Spirit and on our part a true and liuely faith All which affoord vnto vs strong motiues to perswade vs vnto all duties of a godly life For first what an incomparable benefit is this that the Lord passing by innumerable others who either neuer heard the sound of the Gospell or hearing haue made no benefit by it wanting the inward assistance of his holy Spirit hee should both grant vnto vs this light and also open our eyes that we should behold it and that he should hereby chuse and call vs out of the corrupt masse of mankinde which stil lyeth dead in sinne and make vs true members of his Church giuing Christ vnto vs and vs vnto Christ and vniting vs vnto him as liuely members of his body that we might be partakers of him and all his benefits And how should this affect our hearts and prouoke vs to make a right vse of such inestimable blessings which is the end why God hath bestowed them For why hath he inlightened our eyes more then others but that by the benefit of this light we should walke in the wayes of holinesse Iob. 12. 35. and righteousnesse and so glorifie him in our saluation Wherefore hath he called and culled vs out of the world but that wee should walke worthy of this high calling and renouncing the world and worldly lusts deuote our selues wholly to his seruice Why hath hee giuen Christ vnto vs and vs vnto Christ but that hee might saue vs from our sinnes not onely in respect of their guilt and punishment but also from their corruption and that he raigning in vs by his grace and holy Spirit might depose sinne and Satan from their regency and suffer them no longer to rule and raigne in our mortall bodies Why hath he vnited vs vnto Christ by his Spirit but that wee should bee led and ruled by it and not by our owne lusts and that we should submit our selues as becommeth members to his gouernment seeing it were a thing monstrous in the body for any inferiour part to rebell against the Head and to withdraw it it selfe from its regiment and iurisdiction and vtterly vnsutable that so holy an Head should haue any members delighting in wickednesse and drawing it as much as they are able into the fellowship and communion 1. Cor. 6. 15. of the same sinnes And that this is the maine end of our calling that we should glorifie God by seruing him in holinesse and righteousnesse it is cleere and euident by the Scriptures For the Apostle telleth vs that God hath not called vs
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
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
Stewards of his family who must haue in Matth. 13. 52. store both new and old that they may giue a fit portion to all their fellow seruants They are Gods Ambassadours vnto the people 2. Cor. 5. 20 21. who represent his owne person and deliuer vnto them the glad tydings of the Gospell wherein God offereth vnto them peace and reconciliation and therefore being so highly honoured they must not be slacke in doing their message Finally they are their spirituall Fathers 1. Cor. 4. 15. ordained of God as his instruments to beget them vnto himselfe by the immortall seed of the Word which if they neglect the people through their default remaine the children of wrath and dead in their sinnes Secondly let them remember that heauy woe and dreadfull curse denounced against those who preach not the Gospell 1. Cor. 9. 16. or doe the worke of the Lord negligently Thirdly let them haue Ier. 48. 10. in minde that fearefull account which those haue to make at the day of Iudgement that through their sloth worldlinesse or vnconscionable kinde of preaching are found guilty of destroying the soules which were committed to their charge Fourthly let them be incouraged to the diligent performance of their dutie by that inward peace of conscience and vnspeakable ioy and comfort which all Gods faithfull Ministers finde and feele in their owne hearts and consciences when as by their Ministery they see God glorified in the saluation of his people committed to their charge Finally let them incourage themselues in their painfull labours by calling to minde that vnspeakeable recompence of reward promised to all those who conuert others vnto righteousnesse seeing they shall shine as starres of Dan. 12. 3. the firmament in the glory of Gods Kingdome §. Sect. 4 Of other meanes respecting the people Secondly the people for their part are to vse all good helpes and meanes for the remouing of this impediment And first their care must be to place themselues vnder sufficient godly and faithfull Ministers who will carefully and conscionably breake vnto them the bread of life And if in the dayes of their ignorance they haue seated themselues vnder blinde guides ignorant insufficient Ministers or if such be imposed vpon them against their wils in those places where their lands and liuings trades and meanes doe lie they must not onely sigh and mourne vnder this burthen but also vse all lawfull meanes to be freed from it as soone as they can either by procuring some better meanes by their care and charge or by remouing their habitation though with some worldly inconuenience vnto some other place Esteeming this one thing necessary to enioy the meanes of their saluation and with the wise Merchant purchasing this pearle Matth. 13. 45. and treasure at the highest rate rather then be without it For if wee would be hired with no worldly gaine to liue in such places as affoord no food for the nourishment of our bodies let vs be no lesse wise and carefull for our precious soules and not hazard them to death and destruction by continuing in those places for our worldly aduantage where there is a continuall famine of the Word but rather then want it wee must wander from sea to sea and from the North to the East that Amos 8. 11 12. we may seeke and finde it But if the Ministers vnder whom God hath placed vs haue sufficiencie of gifts and yet through sloth and negligence worldlinesse or want of care and good conscience neglect their dutie we are not so easily to abandon them before wee haue vsed all good meanes whereby they may be made more painefull and diligent And first wee must labour with God by our feruent prayers that he will sanctifie their gifts and giue vnto them such faithfull and honest hearts as that they may more conscionably set themselues to seeke Gods glory in the saluation of the people committed to their charge and so imploy their talents which they haue receiued as that they may be able to make a cheerefull account when as they shall be called to giue vp their reckoning For if those which are most faithfull and diligent in discharge of their dutie need these helpes which made the Apostle so often to desire the prayers of the people how much more doe they need them who haue so many defects in the worke of their Ministery Secondly we must indeuour to draw them on to more diligence by our good counsels and admonitions in the Spirit of loue and meekenes without all spleene and bitternes or any disgrace offred to their persons Thirdly we must labour to win and encourage them not onely by auoyding causelesse wranglings and contentions but also by paying vnto them iustly and honestly their full due which Matth. 10. 10. by the Lawes of God and men belong vnto them and not take occasion vpon the neglect of their dutie to neglect ours Yea rather with open hearts and hands wee must carry our selues liberally towards Gal. 6. 10. 1. Cor 9. 7. Heb. 13. 5. 1. Tim. 5. 17. them according to our ability that gayning their loue they may become more carefull to seeke our spirituall good communicating vnto vs their ministeriall gifts when they see vs willing to communicate vnto them our corporall blessings Fourthly we must not vilifie and contemne their Ministery though there be therein some wants and imperfections nor runne from them to others who in our iudgement doe exceed them but beare with their infirmities and doe our best to reforme and amend them Finally when they preach vnto vs we are to heare them with all diligence and reuerence whereby we shall make them more carefull to deliuer things worth our hearing and more ready to take greater paines when they see them so much regarded For as the sucking of the childe draweth downe the mothers milke and causeth it to come in greater plenty whereas if the brest be not drawne all the milke is soone dryed vp so is it in this case betweene the Minister and the people By all which and the like meanes if wee preuaile nothing wee are if possibly wee can to remooue our selues from vnder their charge seeing it is not much materiall vnto vs whether they cannot or will not teach vs the way of saluation and no lesse necessitie lyeth vpon vs of hearing then vpon them of preaching the Gospell nor a lesse woe if through our owne negligence wee heare it not §. Sect. 5 Of the impediment of a godly life arising from the euill liues of some Ministers The last publique impediment respecting the Ministery is the euill liues of many who take vpon them to perswade others to the practice of Christian duties For ordinarily the people imagine that they goe fast enough in the waies of godlinesse if they keepe full pace with those which are their Teachers And though they heare them often in the Pulpit vse many arguments to draw them on to more
of the fruits of this hatred from which diuers impediments doe arise that hinder many in the wayes of godlinesse And these are either internall in the minde and iudgement or externall in the words and actions of the former sort there are two notable hinderances and discouragements The first is the false iudgement and erroneous opinion of wicked worldlings shewed in their hard and harsh bitter and vncharitable censures of the godly whereby they condemne their persons and all the good graces of God in them with all the vertuous actions which are done by them as euill and faultie Their feruencie of deuotion in religious exercises they iudge to be grosse hypocrisie their wisdome and Christian prudence they repute wilinesse and subtilty their simplicity folly their zeale 2. King 9. 11. madnesse their patience Stoicall apathy and stupidity their frugalitie niggardly auarice their bounty lauish wastfulnesse their Christian forbearance and long-suffring pusillanimity and base cowardize their seuerity cruelty their resolute and absolute obedience to Gods Law they condemne as no better then rebellion against Princes and Magistrates their contempt of the world and earthly vanities is reputed by them cynicall and melancholike sottishnesse and folly In a word if wee set our selues seriously to please God nothing that wee can doe will please the world but all is taken at the worst and euen our best vertues will be branded and blemished by their vniust and vncharitable censures as blameworthy and vicious But that this may not discourage vs in our Christian courses let vs consider that this hath beene euer the portion of all Gods children to be condemned by his enemies Thus the Prophets were censured to be opposites to Princes and States the Apostles to be seditious Matth. 11. 18. persons and brochers of nouelties Iohn the Baptists abstinence Matth. 26. 8. and austerity was counted deuillish Maries loue and bounty reputed needlesse and lauish wastefulnesse Yea our Sauiour Christ himselfe escaped not these false and vniust censures but had his best actions blemished with the malicious censures of wicked men His miracles done by the vertue of his diuine nature were deemed to be done by the power of Beel-zebub the prince of the deuils For his benigne sociablenesse he was iudged a boone-companion and a friend to Publicanes and sinners and all his gracious words wrested and misconstrued vnto the worst sense which wit and malice could giue vnto them And therfore if we will walke in their steps we must looke for the like measure which both our fellow seruants and our great Lord and Master haue found before vs. Againe let vs remember that we stand or fall to our owne Master and as it will doe vs little good to be approued of the world when he condemneth vs so as little hurt to be condemned of the world when God and our consciences doe approue and iustifie vs. Finally let vs know to our comfort that the day will come when all these vniust censures and sentences pronounced by the mouthes of malicious men shall be wholy reuersed and all the sorrow and griefe caused by them swallowed vp with rauishing ioy when we shall heare that last sentence of approbation pronounced by our Lord and Sauiour Well done good and faithfull seruant c. applauded Matth. 25. 23. by the acclamation of all the Saints and Angels §. Sect. 5 Of worldly contempt vnto which the godly are liable The other impediment whereby the world laboureth to discourage all that in the sincerity of their hearts feare and serue God is to Mal. 3. 17. haue them aboue all other men in greatest contempt and basest esteeme For whom God prizeth as his choysest Iewels the world vilifieth as abiects and the refuse of all things whom the Lord honoureth with the glorious titles and priuiledges of his owne children and heires apparant to his heauenly Kingdome the world despiseth as men vnworthy to liue in any humane society And no sooner are they admitted into that holy and happy communion with God and fellowship of his Saints but presently worldly and wicked men shunne them as vnworthy their company For as the vniust man is an abomination Pro. 29. 27. to the iust so he that is vpright in his way is abomination to the wicked And this was that stumbling blocke which being cast into the way hindred many of the Rulers from following Christ and from imbracing and professing that truth of which their consciences were conuinced because they feared lest hereby they should impeach their reputation and expose themselues to the contempt of their consorts louing the praise of men more then the praise of God This kept the parents Ioh. 12. 43. Joh. 9. 23. of the blinde man from confessing Christ and iustifying his miracle because the Iewes had decreed that if any man did confesse that Iesus was Christ he should be put out of their Synagogue and banished from their societies and publique assemblies Which impediment if we would remoue wee must learne to esteeme basely of the worlds estimate and neither to thinke better of our selues when it honoureth vs nor worse when it vilifieth and despiseth vs. To which purpose let vs consider that when wee are for righteousnesse sake most contemned in the eyes of the world wee are most magnified in the eyes of God and contrariwise when we haue most the applause of men in our euill courses we are esteemed of God most vile and abiect according to that of our Sauiour That which is highly esteemed amongst Luk. 16. 15. men is abominable in the sight of God Let vs remember that we cannot immoderately affect the applause of men and maintaine faith and a good conscience For as our Sauiour demandeth How can yee beleeue Ioh. 5. 44. which receiue honour one of another and seel not the honour that commeth from God onely That we can neuer hold out constantly in our course of Christianity vnlesse we can with the Apostle esteeme it a very small 1. Cor. 4. 3. thing to be iudged of mans iudgement and can be content with him by honour and dishonour euill report and good report to goe forward in the duties 2. Cor. 6. 8. of a godly life which if wee performe with neuer so much diligence zeale yet if therein we doe not ayme chiefely to please God more then men we shall not be the seruants of Christ but of the world Gal. 1. 10. seeing we will be willing to lay aside our profession and holy practice when the world censureth and condemneth them Let vs know that it will little auaile vs at the day of death or iudgement to haue had the approbation and applause of men when as God and our owne consciences shal condemne vs nor be any cause of griefe at that day when we call to minde that for the pleasing and honouring God in all Christian duties we haue displeased the world and brought our selues into contempt with men when as the
their heads and made themselues merry with his lamentable crie and pittifull complaint My God my God Matth. â—7 27. to 4â— Luk. 23. 31. Matth. 10. 24 25. why hast thou forsaken me Now if they haue done these things to a greene tree fruitfull in all grace and goodnesse what will they doe to a drie and barraine If they haue thus scoffed and derided our Lord and Master let vs not who are his poore and vnworthy seruants thinke much to be thus vsed If he haue suffred all these taunts and scornes for our sakes why should wee thinke it much to suffer with patience and ioy the like or greater if it were possible for his sake and the Gospels Yea if he haue meekely borne our sinnes and sorrowes and shed his precious blood and indured the heauie wrath of God due vnto vs that he might saue and deliuer vs out of the hands of all our enemies how vngratefull are we for all his loue if wee will not for his sake indure a taunt a spitefull scorne or reprochfull name but chuse rather to neglect the duties of his seruice and to runne with wicked worldlings vnto the same excesse of riot So oft therefore as the scoffes of prophane men discourage and dis-hearten vs in Christian duties let vs animate and strengthen our resolutions in them by looking with the eye of faith vpon our Sauiour Christ hanging naked vpon the Crosse and dying a shamefull death for our sinnes contemning this disgrace and swallowing vp this shame with the infinitenesse of his loue Let vs be content to accompany him in despising these despites that we may also accompany him in glory and happinesse according to that of the Apostle Let vs runne with patience the race which is set before Heb. 12. 2 3. vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despised the shame and is set downe at the right hand of the Throne of God For consider him that indured such contradiction of sinners against himselfe lest wee bee weary and faint in our minds §. Sect. 4 Of the necessity of Christian Apology and profession of the truth Secondly let vs consider that this Christian apology in the profession of the truth and practice of all holy and Christian duties is a matter of Luk. 9. 23. vrgent necessity which as neerly concerneth vs as the euerlasting saluation of our soules For they that will be Christs Disciples must take vp their crosse daily and follow him and bee contented for his sake and the Gospels to forsake kindred and friends houses lands and life it selfe if they be called thereunto Now how shall we with patience and constancy indure for Christs sake wounds and stabs if wee shrinke for words and scoffes How shall wee euer hope to suffer rackes and gibbets fire and sword for the profession of the truth and the practice of Christian duties if we be daunted with euery small disgrace and discouraged in them with reprochfull names and scornefull taunts Let vs thinke with our selues that if we cannot indure causelesse shame before men which is accompanyed with true glory how shall we be able to beare that euerlasting shame and confusion of face when as Christ shall be ashamed to acknowledge Math. 10. 33. Mark 8. 38. vs for his before his Father his holy Saints and blessed Angels because we haue been ashamed of him and his truth Now that wee may performe this duty which is so necessary with cheerfulnesse and delight and contemne the derisions and scornings of gracelesse men when they scoffe at vs for the performance of Christian duties blushing for shame that we should be thus ashamed let vs consider that when wee are most derided of the wicked world for the conscionable performance of any Christian duties we are then most approued of God and therefore when they seeke to daunt vs with their scoffes and to driue vs from our Christian hold with gibes and reproches let vs oppose this as a shield of strength against them saying vnto our soules My defence is Psal 7. 10. of God who saueth the vpright in heart Let vs comfort and cheere our selues with the peaceable testimony of a good conscience and our inward ioy in well-doing and with the applause of the holy Angels who looke vpon vs and the approbation and praise of all that feare God Let vs remember that they are pronounced blessed by our Sauiour who are Mat. 5. 10 11. Luk. 6. 22. thus abused for righteousnesse sake and that they shall raigne with him in his glory who haue suffered with him in these disgraces that then for Esa 61. 7. their shame they shall receiue double honour and for confusion they shall reioyce in their portion and euerlasting ioy shall be vnto them In which respect the Apostle Peter exhorteth vs to reioyce in as much as we are partakers of Christs 1. Pet. 4. 14. sufferings that when his glory shall be reuealed we may be glad also with exceeding ioy And therefore let no scoffes and scornes discourage vs but let vs with the Apostle approoue our selues in all things by honour and dishonour 2. Cor. 6. 8. euill report and good report and accompany our Sauiour Christ bearing his Heb. 13. 13 14. reproch that we may accompany him in glory for we haue heere no abiding City but we seeke one to come as the Apostle speaketh CAP. VII Of worldly persecutions and how we may be strengthened against them §. Sect. 1 Of the worlds cruelty in persecuting the godly WE haue shewed in the former Chapters what impediments the world and wicked men cast in the way to hinder our profession and practice of the true Religion which respect their iudgment and affections their words and outward gestures and now we are to intreat of those which respect their works and actions And these are their contumelious and malicious handling of them and the bitter persecutions which they raise against them that they may either hinder them wholly from proceeding in the course of Christianity or at least cause them to goe on with much discouragement and discomfort The which contumelies and persecutions are great and manifold as the pursuing of them with all malice and extremity from place to place apprehending them as malefactours haling them before their Iudgment seats false accusations vniust condemnations imprisonments and banishments fire and sword tortures punishments executed and inflicted in the most exquisite manner which wit and malice can deuise and impose And this malicious rage of wicked men the Prophet Esay in liuely manner expresseth The act of violence saith hee is in Esa 59. 6 7 8. their hands Their feet run to euill and they make haste to shead innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not and there is no iudgement in their goings Neither doth
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
that wee should take heed to our selues lest at any time our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that day come vpon vs at vnawares For as the one surchargeth the stomake and maketh vs vnfit for any bodily imployment so the other oppresse and intoxicate the mind and heart as it were with a kind of spirituall gluttony and drunkennesse that they become altogether vnprofitable for any religious exercise Now the meanes to remoue this impediment are first to contemne these worldly things as being of small value in comparison of sauing grace and heauenly glory For what we can despise we will not pursue with ouer-much care Secondly let vs learne to liue the life of faith and not resting vpon our owne prouision cast our selues vpon Gods all-sufficient prouidence and neuer-failing promises who will assuredly prouide for vs if we wholly depend vpon him And this meanes and motiue the Scriptures offer vnto vs to preserue vs from couetousnesse and carking care according to that of the Psalmist Commit thy way vnto the Lord trust also in him and Psal 37. 5. he shall bring it to passe And that counsell of the Wise man Commit thy Prou. 16. 3. workes vnto the Lord and thy thoughts shall be established So the Apostle Let your conuersation be without couetousnesse and bee content with such things Heb. 13. 5. as ye haue for he hath said I will not leaue thee nor forsake thee And the Apostle Peter Cast all your care vpon him for he careth for you But most excellently 1. Pet. 5. 7. doth our Sauiour Christ with many strong arguments arme vs against this carking care Take no thought saith he for your life what you Math. 6. 25 26 c. shall eate or what you shall drinke nor yet for your body what ye shall put on First because he that hath giuen vs that which is the greater and better he will not if we depend vpon him deny vnto vs that which is lesse and worse Is not the life more then meate and the body then rayment Secondly because he who is so gracious bountifull and prouident as to prouide for the Fowles of the ayre and the Lillies of the field without their care and paines will much more prouide for his children that rely vpon him and with their reasonable paines and moderate care doe serue his prouidence Thirdly because this carking care is bootlesse and vnprofitable seeing God according as it seemeth best to his infinite wisedome hath allotted vnto euery one a stint and proportion in their estate as well as in their bodily stature vnto which they shall come and not exceed it And therefore as no man can adde one cubit to his stature of body though he take neuer so much care and paines so also it is alike impossible hereby to adde one mite vnto that dimension of our estate which God by his wise and powerfull prouidence hath allotted vnto vs. Fourthly because this immoderate care is more fit for Infidels who rest wholly vpon themselues and their owne meanes then for Christians who acknowledge God most wise and all-sufficient to bee their Father seeing he is omniscient and taketh notice of all our wants and omnipotent and most gracious and bountifull and therefore most able and willing to supply them Fifthly because the best meanes to be assured of all earthly blessings in such a proportion as is most fit for Gods glory and our saluation is aboue and before all things to seeke Gods Kingdome and righteousnesse because we haue his infallible promise that if we so doe other things shall be added vnto vs as it were small aduantages to this maine bargaine The which Salomon found verified in his owne experience who being put to 1. King 3. 9 10 12 13. his choyce and preferring wisedome before riches honour and long life did not onely obtaine it at Gods hands but all these things likewise for which he made no suit Lastly because it is extreme folly to anticipate future cares and troubles before they come no not those of the next day seeing when they come they will bring griefe and vexation enough though we doe not preuent them before they happen and so redouble our sorrowes Neither in truth can we tell whether those things whereof wee take care will befall vs or no and therefore what folly is it to vndergoe certaine trouble and care about vncertainties or if they shall happen we may haue wit to foresee them but no power to preuent them and therefore to vexe our selues before they come is to bee miserable before the time CAP. XI Of impediments arising from our corrupt affections and first from carnall hope and presumption §. Sect. 1 That carnall hopes are great impediments to goodnesse IN respect of our carnall and corrupt affections there are also many and strong impediments which hinder vs in the duties of a godly life For whilest they remaine vnmortified and vnsubdued they lust against the Spirit powerfull drawing vs from the practice and performance of Christian duties and violently carrying vs into sinfull courses In which regard the affections are called the feet of the soule because they carry vs whither they incline and leade vs either into the wayes of godlinesse if they bee sanctified or of sinne and wickednesse if they continue carnall and corrupt The first vnsanctified affection is carnall hope of escaping Gods heauie iudgements and punishments denounced against sinne and of the long continuance of our liues by benefit whereof we may safely inioy the pleasures of sinne and need not to trouble our selues by entring into any strict course of godlinesse seeing after wee haue long inioyed the world we shall haue time enough afterwards to thinke of such a course as may fit and prepare vs for the ioyes of life eternall The which is a notable hindrance to keepe men from leading of a godly life For whereas if men had learned rightly to number their dayes they would apply their hearts Psal 90. 12. vnto wisedome and if they were thorowly perswaded that our liues are so momentany and vncertaine that death may seaze vpon them suddenly to day before to morrow it were not possible that they should so slightly put off a matter of such great importance as the euerlasting saluation of their soules vnto after and vncertaine times but rather would instantly 2. Pet. 1. 10. begin to make their Calling and Election sure and to worke out their saluation 1. Cor. 10. 12. with feare and trembling by furnishing their soules with all sauing graces and expressing them in the duties of a godly life Now when as they promise vnto themselues long life and many dayes they put off all these things as being yet vnseasonable and vnnecessary and with the rich foole in the Gospell say vnto their soules Soule thou hast much goods laid Luk. 12. 19 20. vp for many yeeres take thine ease eate drinke and
know who obiect their pouerty and their continuall labours to supply their wants as an excuse for their neglect of Gods seruice in the duties of a godly life that it is but a false and friuolous pretence whereby they palliat and colour their irreligious prophanenesse For they who will not serue God when they are poore would much lesse do it if they were rich They that will sue and seeke vnto God for helpe and succour when they are destitute of necessaries would much more neglect him if their storehouses were full and their tables furnished with all plenty They that will not call vpon Esa 26. 16. the Lord when they are in trouble nor powre forth a prayer vnto him when his chastizement is vpon him would much more forget him and neglect this dutie in their prosperity and security from danger And who seeth not by continuall experience that many who haue seemed diligent and deuout in the duties of Gods seruice in their poore and meane estate haue afterwards beene loose and lazie cold and negligent when the world hath smiled vpon them and their wealth and riches haue beene increased and multiplyed Neither in truth is pouerty and paines to supply our wants any hindrance to the daily and necessary duties of Gods seruice seeing if wee order our time aright and wisely dispose of our businesse both of them may well stand together For the Lord requireth not at our hands that wee should spend the greatest part of our time in religious exercises and neglect the duties of our callings but onely that wee allot some small time to holy duties and performe our honest labours in the rest therein yeelding obedience by performing these workes because hee hath required them And so farre is hee off from exacting of vs monkish idlenesse and vacancy from all labour vnder pretence that wee may wholly deuote our selues to religious exercises that hee expressely forbiddeth it and Prou. 6. 6. and 24. 30 31. Prou. 27. 23. Ephes 4. 28. 2. Thes 3. 10. strictly requireth painfull diligence in the duties of our callings and contrariwise condemneth sloth and negligence adiudging those who will not labour as vnworthy to eate and censuring them to bee worse then Infidels who by their diligence and care prouide not for their family But yet all 1. Tim. 5. 8. this inferreth no necessity of neglecting religious duties seeing there is no man so wholly taken vp with his labours that may not finde some spare time for the duties of Gods seruice seeing lesse is required hereunto then he who is most diligent spendeth in superfluous sleepe idel conferences and vpon other needlesse and vselesse occasions as wee shall more fully shew in answering the next obiection CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties §. Sect. 1 That earthly blessings are no hindrances vnto godlines but the immoderate loue of them WHen the mind and heart are indisposed to Gods seruice and auerse to religious exercises the flesh will neuer want excuses to put them off and withdraw vs from them neither is there any estate and condition which will not minister distractions and discouragements For if wee be poore it will suggest that all our time is little enough though it be wholly spent in our labours that thereby we may earne and furnish our selues with things necessary for our maintenance if we haue sufficiency and plenty of all temporall blessings they will steale our hearts from God and so wholly fixe them vpon earthly things that they will finde little or no leisure for spirituall exercises And now they haue so many things to looke vnto the care of so many businesses lying vpon them so many and waighty imployments for the well managing of their worldly estates if they will not suffer all to goe to losse and the blessings of God to perish through their negligence that they cannot like others who haue little to doe spend much of their time in religious exercises as prayer reading and hearing the Word meditation and such like Neither doe they thinke it necessary that they should so doe seeing God will excuse if not approoue and commend them if they follow diligently the duties of their callings And this carnall disposition in worldly men our Sauiour taxeth in the Parable of those vnworthy ghests who being inuited vnto the Marriage Math. 22. 2. of the Kings Sonne pretend diuers excuses all which are borrowed from their worldly imployments One had bought a piece of ground and must Luk. 14. 18 19. needs goe and see it another had bought a yoke of Oxen and must needs goe to prooue them another had married a wife and could not come Yea euen Martha her selfe though otherwise a vertuous and religious Luk. 10. 42. woman being incumbred with worldly imployments thought her neglect of hearing Christ excused and her sister Mary worthy blame because she did not ioyne with her For the answering of which obiection let vs first know that Gods temporall blessings which hee hath bestowed vpon vs are not in themselues any causes to hinder vs from the duties of Gods seruice but our immoderate loue of them which makes vs forget and neglect the Authour of our good and to minde and affect the gifts more then the giuer For otherwise the greatnesse of our meanes and possessions would not through multitude of imployments bee distractions to hinder vs from seruing God but rather effectuall motiues to perswade vs vnto it which also being rightly and wisely managed would affoord vs better leisure for religious duties seeing we are well prouided for though we take but moderate care and but ordinary paines in the workes of our callings It is not our necessary busines and imployments which so wholly take vs vp that we haue no time to spare for Gods seruice but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs that by excessiue care and labour our state being managed to the greatest aduantage wee may become suddenly rich It is not the comforts of this life which hinder vs in the spirituall race but the sinne and worldly concupiscence that doth so Heb. 12. 1. easily beset vs which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things if wee would not haue them to be hindrances in spirituall exercises For if wee doe not immoderately affect them we shall take little pleasure so to cumber and ouertoyle our selues in our worldly imployments about them that we can finde no time for religious duties Let vs not inordinately loue the world and worldly things if we would haue the loue of the Father to 1. Ioh. 2. 15. Math. 6 24. abide in vs nor deuote our selues to the seruice of the earthly Mammon if we would haue any time to spare for Gods seruice Let vs cease from our
duties of our callings importune vs for a greater allowance of time that we may dispatch them let vs not incroach vpon Gods right and rob our soules of that leysure and liberty which is required to spirituall exercises but let vs rather borrow it from our flesh which may better spare it as either from our superfluous sleepe or vaine pastimes or fruitlesse discourses or some other thing as worthlesse and vnprofitable And if wee haue not yet time enough for our multitude of imployments our best course is to imitate wise Pilots and Mariners who will lighten their shippe of some part of her lading that they may saue the rest and best part of their goods from danger of sinking And like wise trauaylers when wee finde our selues ready to faint vnder our burthen let vs cast away the refuse which may best be spared that wee may bring our chiefe treasures and choysest iewels to our iourneyes end For if our Sauiour Christ would haue vs to forsake father and mother wife and children yea euen our owne liues rather then they should hinder vs from being his Disciples If he Luk. 14. 26. would haue vs to pluck out our eyes and cut off our right hands if they offend vs and hinder our iourney to heauenly happines because it is better that Matth. 5. 29. some of our members should perish then that the whole body should be cast into hell then how much rather should we cast off some of our worldly businesses when they so encumber and turmoyle vs that they allow vs no leysure for spirituall exercises nor to performe those religious duties which being neglected depriue vs of all assurance of eternall saluation §. Sect. 7 That none are exempted by God from the duties of his seruice vnder pretence of any other businesse Finally let those who excuse their neglect of Gods seruice by pretending their multitude of important businesses which allow them no leisure for Religious exercises know and remember that the Lord exempteth none no not Kings themselues from performing of them whose imployments notwithstanding exceede those of other men both in weight and number as hauing not onely the charge and burthen of their owne families but of the whole Church and Common-wealth lying vpon them For euen they are commanded to haue with them continually the Booke of Gods Law and to reade and meditate Deut. 1. 17 18 19. therein all the dayes of their life that they may learne to feare the Lord their God and to keepe all the Words of his Law and his Statutes to doe them Let them also consider the care of Gods seruants in all ages to yeeld vnto him this seruice and obedience So that though their businesses and imployments haue beene neuer so manifold and weighty yet when they haue beene most encumbred they euer found time sufficient for the Religious duties of Gods seruice Who euer had more and more weighty imployments then Iosua both in warre and peace as hauing not onely a Kingdome to conquer and many mighty and warlike enemies to subdue which was afterward to be deuided amongst all the tribes but also a stiffenecked people vnder his gouernment vnto whom vpon all weighty occasions he was to administer iustice And yet as the Lord charged him that the Booke of the Law should Ios 1. 8. not depart out of his mouth but that he should meditate therein day and night that he might obserue to doe according to all that was written therein so did he answerably yeeld his obedience professing before all the people that though they should all neglect these duties yet he and his household Ios 24. 15. would serue the Lord. Who could spare lesse time then holy Dauid from his important imployments both in warre and peace And yet all this could not hinder him from Religious exercises but vpon all occasions he meditated in Gods Law both day and night Psal 88. 1. 119. 55 62. Psal 55. 17. 119. 64. and thrice in the day at least did in a set and solemne manner call vpon him besides his often prayers and prayses vpon speciall occasions Who could haue lesse leysure then Daniel that hauing the care of managing the chiefe affaires of a mighty Monarchy imposed vpon him had all his actions so curiously scanned by his many mightie and malicious enemies that small negligences would haue beene aggrauated against him as great faults And yet notwithstanding all these businesses of State and those that concerned his owne particular he could thrice a day sequester himselfe from Dan. 6. 10. them all and in a solemne manner deuote himselfe to the Religious duties of Gods seruice Yea was there euer any man so seriously imployed in such important affaires of his publique calling as our Sauiour Christ so as he could scarce spare any time from his preaching working miracles and such diuine exercises for the releeuing of his body and satisfying of his hunger And yet rather then hee Luk. 6. 12. 21 37. would want time for his priuate prayers and deuotions hee borrowed some from his sleepe And therefore vnlesse we would not be numbred among the faithfull let vs follow their examples if wee would be esteemed Christs Disciples let vs imitate his practice and not thinke our selues excused in the neglect of Religious duties by our worldly businesses which are incomparably lesse in number and lighter in value and true worth then those wherein many of Gods Saints and seruants haue bene dayly imployed from which notwithstanding they borrowed time sufficient for spirituall exercises The which admonition as it generally concerneth all Christians of euery calling so especially Students and Professours of Diuinity who are more apt then others to excuse their neglect of Christian practice in pious Religious duties because they are so wholy taken vp with their studies and speculations that they haue little or no leysure for the other The which they thinke not only iustifiable but also commendable because their mindes are continually exercised in the theory and speculation of religious obiects and in diuine studies and contemplations But such are to know that nothing more hindreth the Religious practice of Christianity then when we spend our time and suffer our selues to be wholy taken vp with ieiune speculations such studies as are onely mentall Because being exercises and labours of the minde and soule they toyle and tyre it and so spend all the vertue and vigour of the powers and faculties belonging vnto it and waste and exhaust the spirits that no strength remayneth for practique duties nor any ability to performe any exercises of Religion and deuotion Yea aboue all other imployments they most alienate the minde and withdraw the heart and affection wholy from them For whereas those who are exercised about bodily labours as riding trauayling working in their arts and trades plowing and such like may often haue leysure without any great distraction to lift vp their hearts vnto God in short
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
the face p 183. l. a fin 4. r. stopped from him p. 188. l. 9 r. whole rayes p. 189. l. 4. r. our selues p. 197. l 27. 28. r. tentations p. 200 l. a fin 4 r. and stales of p 203. l. the last r. good guidance p 267. l a fin 6. r. misbeseeming p. 28â— l. 2. r. diffention of p. 214. l 21. r. to be preferred p. 350. l. 35. r with naming p. 373. l 31 r. no more p. 374 l. a fin 4. r. yet by this p. â—83 l. 36. r. compounding of contentions p. 429 l. â— r. could not make p 433. l. 25. r. furious anger p 438. l. 22. r. constancie is p. 454. l. 11 12. r. faith inableth vs. p 468. l. 10 in Marg r. leiunare vigilare p. 469. l 24. in Marg. r. Ad fariam p. 493. l. 1. r. sealed vnto vs. p 496. l. 1â— â— our soules p. 497. l. a fin 5 r. mulation and. p. 498. l. 22. r. gratefulnesse p. 499. l. 8. r. disburse p. 506 l 1. r. when as thereby p. 544 l. 2 r. to purge out p. 552. l a fin 4. r. at all times p. 568. l. a fin 8 r. also profitable p. 608. l. a fin 3. 2. r. that is contained p. 614 l. 32. r. of examination p. 616. l. 9. r. of examination p. 643. l. a fin 3. r by disgesting p 644. l. 1. r. For as there p. 714. l. 7. r. often actes and l. 13. r. acts of sinnes and l. 29. r. faith is assured of p 716. l. 31. r. cleansing p. 727. l. 40. r. owne proprieties p. 729 l. 38. 39 c. reads vs for them our for their and we for they p. 749. l. 27. r. will soone p. 804. l. 10. r. comfortable vse p. 812. l. 4. r. our market p 821. l 1. r. not worthy p. 841. l. 9. r. their intrusion p. 848. l. 11. r. most deiected p. 855. l. 4. r. seruice and liue as p. 878. l. 2. r. getting and l. 25. r. Is it not A TREATISE OF SECVRITIE Diuided into two Bookes THE FORMER INTREATING OF CARNALL SECVRITIE AND HARDNES OF HEART Wherein the Nature Originall and Causes of it are displayed and described the Kinds of it distinguished and the Differences betweene them expressed the Signes whereby it may be knowne shewed with the Preseruatiues and Remedies whereby we may be kept from falling into this dangerous disease or recouered if we be alreadie fallen THE LATTER INTREATING OF SPIRITVALL AND CHRISTIAN SECVRITIE Wherein is shewed what it is the Causes and Effects of it and the Meanes whereby it may be obtayned and preserued Published as an Antidote against the dangerous Securitie of these last Times By IOHN DOWNAME Batchelar in Diuinitie and Preacher of GODS Word ZEPH. 1. 12. And it shall come to passe at that time that I will search Ierusalem with Candles and punish the men that are setled on their lees that say in their heart The Lord will not doe good neither will doe euill LONDON Printed by WILLIAM STANSBY 1622. TO THE RIGHT HONOVRABLE Sir Henrie Mountagu KNIGHT Baron of KIMBOLTON Viscount MANDEVILLE Lord President of his MAIESTIES most Honorable Priuie Counsell And to the truely Noble and Vertuous Lady the Lady MARGARET his Wife J. D. wisheth all temporall happines with the confluence of all spirituall Graces in this life and eternall blessednesse in the life to come Right Honorable and my most honored Lord and Lady AS long peace and prosperitie are the common causes of carnal securitie and hardnesse of heart so these the vsuall forerunners of fearefull punishments seeing in this desperate Disease which we may fitly call the stone in the heart more gentle Medicines will not effect the cure For when mens hearts are come to brassy or flinty hardnesse nothing will melt them without some extraordinary worke of the Spirit but the fiery furnace of Affliction nothing will bruise and breake them but the heauy hammer of Gods dreadfull iudgements And this is manifest in the examples of all Ages which are left vnto vs in the Scriptures to giue vs warning As of the old world Sodome and her bordering Cities and of the Israelites Gods owne best beloued people all which as they were lulled asleepe in the Cradle of carnall Security with the pleasing and bewitching tunes of peace and pleasure so were they alwayes when they least suspected it surprised vpon the suddaine in their lethargie of sinne with some remarkable plagues and punishments And therefore considering with my selfe that our long peace plenty and prosperity hath infected the most that liue in our land with deepe security and retchlesse carelesnesse and caused them to dreame that this Sun-shine will neuer set I could not chuse but suspect and daily expect the neer approching of the other and that the darke night of affliction and calamity will ere long surprize vs vnlesse the loude cries of Gods Ministers doe speedily awaken vs out of our lethargie and moue vs to meet the Lord and preuent his iudgements by turning vnto him in vnfayned repentance In which regard being appoynted and called by God to bee one of his though least worthy watchmen whose office requireth that we should not only our selues keep the spirituall watch but also as much as in vs lyeth awaken others I thought it my duty by giuing warning of these approaching dangers to rowze vp as many as I could out of this sleepe or rather lethargie of securitie And because my voyce were farre too weake though I could as the Lord requireth lift it vp as a Trumpet to be heard of all the people of this Land I haue indeuoured to conuay the sound thereof as it were by these paper Pipes euen vnto the most remote places and to those especially where the liuely voyce of Gods faithfull watchmen is rarely heard either because the meanes of their maintenance by sacriledge and Church-robbery or symonicall fraud is taken away or because dumbe or idle and sleeping watchmen doe hold their places without any care to performe their duty as neither keeping the watch themselues nor being either able or willing to keepe others waking The which my labours I haue made bold to dedicate vnto your Honors To you my Lord I confesse not without some presumption as not being hitherto known vnto you yet herein not vnexcusable in that it proceedeth from a desire to shew how much I honor you for your profession and protection of Gods true and sincere Religion in that Honourable place vnto which God hath called you your loue to Learning and fouour towards the Learned But to you Noble Ladie in whose notice and vndeserued respect I haue beene more happie I haue deuoted this poore part and mite of my worthlesse Workes that liuing in these Paper Monuments as it were in my longest lasting posterity I may euen after death hath imposed silence still testifie vnto the world mine humble loue and vnfayned thankefulnesse for your manifold and great fauours vouchsafed vnto me and how
also striue against Gods Spirit and quench the good motions thereof either mouing vs to good or restrayning vs from euill then it is iust with God to giue vs vp vnto our Gen. 6. 3. owne lusts seeing we will needs serue them and not let his spirit alwayes striue with vs to blind our minds and vnderstandings not by putting out our eyes but by with-holding the light of his holy Spirit whereby alone they are illuminated to harden our hearts not by infusion of corruption but leauing them to their owne naturall hardnesse and denying to giue the Oyle of his grace whereby they might be softned and to cause the many wounds which we haue giuen vnto our consciences to take away the sense and feeling of it and so turne vnto a deadly Gangrene or incurable Canker So Augustine saith that Iustissima poena vt qui sciens rectum non facit amiâ—â—at scire quod rectum De lib. Arbit lib. 3. it is a iust punishment from God that hee who knoweth to doe well and doth it not should also be depriued of the knowledge of well-doing Thus when the Gentiles sinned in the highest kind against their consciences and knowing the true God by the light of nature and by reading in the great Booke of the Creatures did not worship him as God but fell into grieuous Idolatrie and committed spiritual Whoredome with all the Creatures the Lord as the Apostle saith that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that recompence Rom. 1. 27. of reward which was due vnto their willfull error gaue them ouer to their owne vaine imaginations to become Fooles to the vncleane lusts of their owne hearts and vile affections and to a reprobate mind to commit sinne with greedinesse and without any sense or feeling So when the Iewes would take no warning neither by Gods Words nor Works but wearied his Prophets with speaking vnto them and himselfe with smiting and correcting them so that he excuseth his neglect of fatherly chastisements because hee found them vnprofitable and bootlesse Wherefore should you be stricken any more seeing yee will reuolt Esa 1. 5. more and more At last as a reward and iust punishment of their impenitency hee giueth them vp to their blindnesse of mind carnall securitie and hardnesse of heart Goe and tell this people heare yee indeed Esa 6. 9 10. but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat and make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed Thus when they liued in vniustice and Zach. 1. 10 11 12. oppression and would shew no mercy nor harken to Gods Prophets calling them to repentance their hearts also became as hard as the Adamant stone And thus the Lord threatneth that hee will bring distresse Zeph. 1. 17. vpon them and make them to walke like blind men without light of comfort or sight of vnderstanding because they had sinned against him And this of all other punishments inflicted in this life is most grieuous and fearfull and therefore with greatest care to bee auoyded For other punishments being sanctified by Gods Spirit to our vse doe open our eyes but this shutteth and maketh them starke blind others make vs to flee vnto God and draw neere vnto him for ease and comfort but this maketh vs to flee further from him as though we needed not his helpe Others bruise our hearts and make them contrite causing them of stone to become flesh but this doth more and more harden them as frost doth the water which it conuerteth into Ice and of flesh maketh them to become stone Other afflictions doe helpe to cure our spirituall sores and to draw out the Core of our corruptions but this makes them to rot and fester by neglecting those holesome salues whereby they should be healed Others refine vs like good mettall in the fiery furnace and like Files doe scowre away our rust but this maketh vs to rust the more and couereth vs ouer with filth and drosse Others make vs crie out vnto God by prayer and more diligent in his Esa 26. 16. seruice this shutteth our mouthes that wee cannot and hardneth our hearts that wee will not call vpon him and maketh vs to neglect all good duties Others correct vs and make vs better this corrupts and Heb. 8. 12. Apoc. 3. 19. 2. Tim. 2. 12. 3. 12. Act. 14. 22. makes vs worse Finally they are the way to Gods Kingdome for we must suffer with Christ before we can raigne in him yea they helpe vs forward in the way of Righteousnesse that leadeth vnto Happinesse and so as the Apostle saith cause vnto vs a farre most excellent and eternall 2. Cor. 4. 17. waight of glorie but this punishment of carnall securitie and hardnesse of heart doth make vs vtterly to neglect this way and thrusteth vs into the broad way that leadeth to destruction CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it §. 1 The first remedie is to auoid ignorance and labour after knowledge BY that which hath beene said in the former Chapter it may manifestly appeare that the sinne of carnall securitie is out of measure sinfull a capitall euill and most dangerous disease of the soule which is more heartily to be abhorred and more carefully to be auoided then the plague leprosie or corporall lethargie But for as much as it is not sufficient that we see the manifold mischiefs of this Spirituall sicknesse and thereby bee mooued to hate it and earnestly to desire to be freed from it vnlesse wee also know by what meanes our desire may be satisfied I will in the next place propound the preseruatiues which may keepe vs from this disease and the medicines which may cure and recouer vs if we be alreadie fallen into it First then if we would be cured of this Spirituall lethargie we must imitate skilfull Physicians who to effect a perfect cure doe labour chiefly to take away the causes of the sickenesse and withall to strengthen and confirme the affected part that being expulsed they may be able to keep them from re-entring Which not being obserued there can be no perfect cure but the Patient will be readie vpon the next distemper of heat cold or misdiet to relapse dangerously into his former disease And if we Ibi maximè oportet obseruare peccatum vbi nasci solet Hieronym would take away these malignant and poisonous streames of carnall securitie it will be to little purpose to lade and emptie them in the current vnlesse we damme and stop vp the Well-head and Fountaine from which the Spring To which end we will propound them in the same order wherein they were formerly handled And first if wee would be freed from carnall securitie wee must labour to
publike seruice out of our great plenty either for the better effecting of it or for the easing of those who by reason of their weake estates are not so able as wee to beare the burthen The latter by exercising our bounty and Christian charity in almes-deeds and in doing the works of mercy feeding the hungry clothing the naked visiting and relieuing the poore that are sicke and imprisoned To which end let vs consider that God hath giuen vnto vs our plenty and greater store not as vnto absolute Lords to spend it how we list but as vnto Stewards for the good also of our fellow seruants who shall be called vnto account if we haue beene faithfull in thus imploying them and haue giuen to euery one in the houshold their due portion that where God hath giuen much there hee will also require much and that they who by his bounty haue much goods and exceede in riches doe also much good and as the Apostle speaketh Be rich in good workes ready to 1. Tim. 6. 17 18 19. distribute and willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Finally let vs consider that they are not so much to bee valued in their owne excellency or the present profit which they bring vnto vs seeing these commodities haue so many discommodities that it is hard to say whether exceede but as they are the great instruments of well-doing and as it were spacious fields in which our bounty and charity are not confined in narrow limits but may take large liberty to walke abroad and to exercise themselues vnto full contentment Whereby as wee are inabled to doe good vnto many so most of all to our selues seeing for the present wee purchase of them their best iewels at low rates euen their loue hearts and feruent prayers for some poore pittance of earthly trifles and for the time to come the Lord will infinitely reward of his meere grace and large bounty these gifts of ours which hee hath first giuen vs as though wee were not Stewards but Owners and in our owne right had bestowed them not so much vpon the poore as vpon Iesus Christ himselfe as he will before the Saints and Angels professe at the day of Iudgement Mat. 25. 34. The which excellent dutie is so necessary vnto the exercise of a godly life and is so much neglected in this cold and vncharitable age not onely amongst gripple and greedy worldlings who are ready rather to strip the poore then to clothe them and to pull the meate out of their mouthes by depriuing them through oppression of their meanes then to feed and nourish them but euen among professors of Religion who seeming to make conscience of religious duties are notwithstanding exceeding cold in their deuotion and charity that I would much more fully and effectually haue insisted vpon and pressed it had I not already published a full Treatise of this argument §. Sect. 3 Three other Cautions to be obserued for the right vse of prosperity Fifthly vnto the right vse of prosperity and temporall benefits there is required that wee vse them as pilgrims and strangers and not as Citizens of the world for so Gods Saints haue alwaies acknowledged themselues Gen. 47. 9. Psal 39. 12 Heb. 11. 9 13. 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1 2. and that they had heere no continuing city but sought one to come The consideration whereof must weane our hearts and affections from the immoderate loue of the world earthly vanities and cause vs to fix them on heauen and heauenly things which is our country and place of residence to fight against our carnall lusts which fight against our soules and to contemne and cast away whatsoeuer becommeth an hindrance in our iourney towards our heauenly home And seeing wee are Citizens of heauen wee must haue our conuersation there seeking those things which are aboue and not those which are beneath and thinke that nothing more doth misbeseeme vs then that being the children of God heires apparent to his heauenly Kingdome wee should like base slaues spend our time and strength in the diuels drudgerie and in toyling in the workes of darknesse and seruitude of sin for the contemptible wages of earthly vanities Sixthly we must vse them not as durable and permanent riches and inheritances but as things momentany and mutable which are ready daily and hourely to leaue vs and wee them And therefore our best course will bee to vse so these flitting vanities as that they may further our assurance of our heauenly patrimonie which is permanent and euerlasting and as our Sauiour counsaileth vs to make vs friends of the Mammon of iniquitie by vsing them as helpes and instruments to further vs in the workes of Luke 16. 9. mercy that when they are taken from vs and wee from them wee may bee receiued into heauenly habitations Finally if wee would rightly vse our prosperity and temporall blessings wee must not suffer our mindes and hearts to rest vpon them but vse them onely as steps whereby wee may mount vp aloft in heauenly meditations and desires As when wee see any beautie or excellencie in the creatures to thinke how infinitely they exceede in the Creator from whom they haue them when wee are ready with the Queene of Sheba to thinke our selues happie in hearing the wisedome of an earthly Salomon to raise our mindes higher and to thinke on their happinesse who attaine vnto the vision and fruition of God and heare with rauishing admiration his all-knowing and infinite wisedome When we are delighted with the society of Gods Saints in earth who like our selues are full of imperfections to take occasion hereby of meditating of that felicity wee shall haue in our heauenly fellowship when both they and wee shall bee perfected in loue and louelynesse When wee take pleasure in our earthly prosperity honours and riches mixed with many miseries and are but Gods common gifts which he giueth in as great plenty to his slaues as to his sonnes to his enemies as well as vnto his friends nor to rest in these worldly delights and to say with Peter in another case It is good being here but raise our mindes and hearts by these occasions to an higher pitch thinking how incomparably greater our ioy shall be when we shall attaine vnto the full fruition of our heauenly happinesse which shall not be embittered with any miserie and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted And so shall we not dote in our worldly and carnall loue nor haue our minds and hearts caught and intangled in this birdlime of worldly vanities but vse them onely for present necessity and refreshing that so wee may againe like Eagles leaue the earth and mount aloft in heauenly meditations and desires §.
and weary of holy exercises do stand still or turne backe againe into their old sinfull courses and in stead of seeking the Kingdome of God and his righteousnesse doe spend the chiefe of their strength in pursuing of worldly vanities How many of those who would bee thought good husbands for their soules that are wholly negligent in the spirituall husbandry euery hand while intermitting their paines and diligence sometimes vsing the meanes of growing and thriuing in grace and sometimes neglecting them praying onely when they are pinched with afflictions hearing the Word at their best leasure and most ease in the Countrey when the weather is warme and the wayes faire in the Citie when they cannot walke abroad about their pleasures or profits as in time of winter when the foulenesse of the way and weather and darkenesse of the night leaueth vnto them no other imployment and at no time taking any care after the seede is sowne to couer it in their hearts by Meditation or conference that it may not be stolne away but take roote and bring foorth fruit in due season So also receiuing the Sacrament only at Easter or some of the chiefe festiuals and neglecting to come to the Lords Table though often inuited all the rest of the yeere besides and finally reading the holy Scriptures and other profitable writings vnconstantly and by vncertaine fits when they haue nothing else to doe or cannot well tell how to put away otherwise the tediousnesse of idlenesse Through which vnconstancy after long vsing the meanes they little profit by them but like those of whom the Apostle speakes they are euer learning and neuer able to come vnto the knowledge 2 Tim. 3. 7. of the truth they are old truants and though in profession ancient yet children in growth They are like those of whom Seneca speaketh who are alwayes but beginners euen to their ending and but about to settle themselues in the course of a godly life when death approching will force them to finish it Finally they either like Non-proficients stand at a stay without any increasing in knowledge faith and other sauing graces or the fruits of them in a godly life or else de-ficients falling backe from their profession and betaking themselues to the seruice of Satan the world and their owne sinfull lusts Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine but euen oftentimes vnto losse What doe they but make the practice of their Religion a Penelopes web one day vndoing that which they haue done in another or like vnto Sysiphus his fained labour rowling vp the stone till it be almost at the hill top and then suffer it to tumble backe againe and so giue them occasion to renew their labour All which vnconstancy and euill fruits which spring from it doe proceed from the corruption of our natures and the imperfection of our sanctification the reliques of sinne still remaining in vs which make vs apt and prone to returne to our old courses like a Horse to his trot that is not thorowly paced or an Hawke to turne Haggard that is not well manned §. Sect. 4 That constancie in all Christian duties is strictly required in Gods Word But let vs not please our selues with this state of imperfection but labour and striue daily after more perfection and seeing how vnsettled wee are euen in the state of regeneration in all Christian courses let vs bewayling our vnstayednesse indeuour to attaine vnto more constancie in the imbracing and practising of all good duties For God requireth at our hands that we should serue him not by fits and flashes but constantly in all our courses and not onely that we doe well but that wee continue in well-doing Thus Samuel chargeth the people that they should take heede 1. Sa. 12. 20 21. not of forsaking the Lord and renouncing his seruice but that they should not turne aside after vaine things which would not profit nor deliuer them from danger So the Wiseman requireth that we should continue in the feare of Pro. 23. 17. the Lord all the day long and the Apostle that we should neuer be weary of Gal. 6. 9. well doing seeing in due season we shall reape if we faint not and exhorteth vs to be steadfast vnmooueable alwayes abounding in the worke of the Lord 2. Thes 3. 13. because we are sure that we shall not labour in vaine And this constancie we 1. Cor. 15. 58. must shew both in chusing and holding vs to the right way and also in walking in it In professing constantly the truth of Religion and liuing accordingly in our holy practice For the first we must be constant in imbracing and professing of Gods Truth and not by fits onely when it will best stand with our worldly aduantage So the Apostle exhorteth Watch yee 1. Cor. 16. 13. stand fast in the faith quit you like men be strong And againe Stand fast 2. Thes 2. 13. Apoc. 2. 25. Col. 1. 22 23. and hold the traditions which yee haue beene taught whether by word or our Epistle Vnto which constancie in the truth hee limiteth and appropriateth the benefit of our Redemption by Christ For he saith that we are reconciled by his sufferings if we continue in the faith grounded and settled Eph. 4. 14. and bee not mooued awry from the hope of the Gospel So elsewhere hee chargeth vs that we hencefoorth be no more children tossed to and fro and carryed Gal. 3. 3. about with euery winde of doctrine The which hee condemneth in the Galatians as extreme folly And reioyceth in the contrary constancie of the Colossians ioying and beholding their order and the stedfastnesse of their faith in Christ And the like constancie we must also shew in the practice of all Christian and religious duties according to our profession for as we must not bee weary of bearing vpon vs the liuery of our Christian profession and be ready to cast it off when the sunne of persecution shineth so neither in doing the duties of our Lord and Masters seruice but we must labour to bee stablished in euery good word and worke as the Apostle prayeth 2. Thes 2. 17. for the Thessalonians And desire with Dauid to keepe the Law of God continually for euer and euer Our practice of godlinesse must not with Ephraims goodnesse be like a morning cloud which vanisheth ere noone nor like Hos 6. 4. the dew which falleth ouer-night and goeth away the next morning But neglecting all things in comparison of this one thing necessary we must make them giue place to the constant performance of religious duties when as they cannot stand together whereof wee haue an example in Daniel who setting all things apart would not neglect his constant course Dan. 6. of calling vpon God three times a day though thereby he hazzarded the fauour of the King yea euen his owne life Whose example if we would
imitate we must carefully auoyd two vices as notable hindrances of this constancie the first is carelesse sloth in spirituall duties arising from our ouer-much minding and affecting of worldly things which maketh vs either to neglect them altogether or to performe them vnconstantly and onely by fits which kinde of intermission is a temporary defection and if it be not reformed will bring vs at last to a full and finall neglect of them The other is fickle vnconstancie in our courses proceeding from carnall lothing of spirituall exercises which causeth vs to bee soone weary of performing any good duty and therefore to shift and change as the sicke man turneth from one side to another vnto a new exercise before we haue finished that in hand and brought it to any good effect like the vnruly Patient who hindreth the cure by often changing of medicines before any of them haue had time to worke or the foolish Gardener who euery hand while transplanteth his trees from one soyle to another and letteth them not haue any conuenient time to be settled and rooted CAP. IX Reasons which may mooue vs to be constant in all Christian duties of a godly life and the meanes of it §. Sect. 1 That constancie is an inseparable companion of integrity ANd thus we see what that constancie which is required in the duties of a godly life and the vices which wee are to shunne as opposite vnto it The arguments which may mooue vs to this constancie are many some whereof I will briefly touch The first reason is because it is an inseparable companion of integrity and vprightnesse of heart For if in sincerity and truth wee performe seruice vnto God out of our loue and obedience to his will then these motiues alwayes remayning will make vs constant in doing of it Whereas if in hypocrisie we formally performe any duties being mooued thereunto by worldly respects then doth our obedience last no longer then they last and as they are variable and subiect to many changes so shall wee likewise change with them according to that of the Apostle Iames A double minded man is vnstable in all his wayes Secondly if we be Iam. 1. 8. not constant in the duties of a godly life all the paines which wee take by fits will be spent in vaine seeing we shall vndoe that one day which wee did the day before and like foolish builders one while setting vp and another while pulling downe we shall not be edified in our faith and sanctification and after much time spent bee neuer the neerer the finishing of our worke For though at some times we row neuer so strongly against the tyde and streame of our corruption yet when wee intermit our labour and giue our selues to sloth and negligence they will carry vs downe againe as farre from the Hauen of our hopes as we were at the beginning Of which we haue lamentable experience in many ancient professors who through this inconstancie in religious duties stand at a stay like dwarses whose age brings no growth neither increasing in knowledge faith and other sauing graces nor in bringing foorth of the fruits of them in their liues and conuersation If therefore wee would spend our paines to any purpose let vs not onely begin well but continue the worke of our sanctification till we haue perfected our holinesse in the feare of God as the Apostle 2. Cor. 7. 1. exhorteth If we would be true Nazarites consecrated to Gods seruice we must not be holy by fits but fulfill the dayes of our sanctification and separating Num. 6. 5 8. our selues from all sinfull pollution we must be holy to the Lord. For as in legall purifications though a man obserued neuer so strictly some Num. 19. 11 12. dayes allotted to his clensing yet if hee failed in any one though it were the very last and defiled himselfe with any legall pollution all his former labour was spent in vaine and the worke was new to begin againe so is it also in our spirituall purifying and in our sanctifying and consecrating our selues to Gods worship and seruice Thirdly the benefits which arise from this constancie may perswade vs to imbrace it for by continuance in Ioh. 8. 31. the Word of Christ we approoue our selues to be his Disciples indeed Wee shall with much ease performe all Christian duties when by our constancie we haue brought our selues to an habit And as all things which are put into a state of motion doe continue moouing with great facility and little helpe and if it be intermitted requireth much more strength and paines to begin it againe then it would haue required to haue continued it in that state so if we be continually inured to the duties of a godly life they will be easie and familiar vnto vs whilest this spirituall motion continueth but if it be broken off and intermitted it is a new worke to begin againe and will not be renewed to the former state without much indeuour and great difficulty It is easie to keepe that armour bright which is daily vsed but vse it onely by some fits and hang it by the walls till it be rusty and it cannot without much labour in skowring it be restored againe to its former brightnesse If the Instrument be daily played vpon it is easily kept in tune by the skilfull Musician but let it but a while be neglected cast in a corner the strings and frets breake and the bridge flyeth off and no small labour is required to bring it into order And thus also it is in spirituall things which are kept in an easie and orderly course with one halfe of the paines if wee continue them with a settled constancie Finally this constancy in holy duties giueth vs assurance of all Gods promises according to that of the Apostle We are made partakers of Christ if we hold the beginning Heb. 3. 14. of our confidence stedfast vnto the end and that couenant made with Dauid in the behalfe of his sonne Salomon I will establish his Kingdome for euer 1. Chro. 28. 7. if he be constant to doe my Commandements and my iudgements as at this day and by Gods gracious and free promise giueth vs iust title to spirituall and heauenly rewards For he will render to euery man according to his deeds To Rom. 2. 6 7. them who by patient continuance in well-doing seeke for glory and honour and immortality eternall life as the Apostle speaketh §. Sect. 2 The manifold euils which accompany vnconstancy in good duties Lastly the manifold euils which are caused by vnconstancy may effectually moue vs to be constant in all good duties For this various and often changing of our spirituall estate vpon euery slight occasion maketh our seruice odious vnto God and all our actions vncleane in his sight The which is implyed in the ceremoniall Law wherein the Chamelion was forbidden among the beasts which were vncleane whose property is to hold constantly no