and reward Psal 1.2 and 50.16 1 Thes 19. and the end of the Ministery is to shoale Gods Elect and beloved ones from the World and to bring them to his sheepefold Where it is demanded if they be not partakers of the same sinnes that other men are it cannot be denied but the godly are somewhat infected with common corruptions living where Satan is and further it is possible they may also lie still in the same loathsomenesse for a season but yet so as it appeareth plainly that they were not given over like wicked men for when they come to themselves againe we see how strangely they are amazed at their offence how they tremble to thinke what they have done and can have no peace within themselves till they returne home againe after they are gone out of the way and so are made more vigilant and wary against the like another time the which of the wicked cannot be said besides the falls of the godly are but when they are secure and take liberty unto themselves 2 Sam. 11.4 and give over to fence themselves as they are charged Heb. 4.1 and 3.12 As for reproachfull and flagitious falls we must know that it is possible for us to be preserved from them 2 Pet. 1.5.10 so was Enoch Abraham Caleb and Ioshua with many others but yet as many rare and deare servants of God have fallen into shamefull sins so may we for God suffereth his servants to fall so dangerously for these causes 1. For the humbling of them 2. That they see his exceeding bountifulnesse in pardoning so great sinnes and so love him the more Luke 7.47 Iohn 21.15 and 3. That others farre weaker than they yet faithfull may be encouraged to beleeve that their sinnes shall be pardoned and their weake service accepted of him as 1 Tim. 1.16 which otherwise might be discouraged Out of these cases if we hold fast our faith and stand upon our watch wee neede not feare falling for God taketh no pleasure to cast them downe who desire to stand but to raise up them that are fallen Psal 130.3 to helpe our weaknesse to supply our wants and to deliver us from such dangers as we feare so farre as it is expedient or else make us able to beare them Now concerning infirmities it must be granted that because they have still a body of sinne within them they must needes be subject to infirmities and this is properly a siâ—ne of infirmitie when partly of knowledge and more through frailety an offence is wrought to the displeasing of God and when of such a one it is committed as because he hath his heart sanctified would not doe it and yet because the power of corruption at that time is greater in him than the strength of Grace therefore hee was forced to yeeld to it so that in these also the godly doe much differ from all wicked for it is their greatest care that they may not fall their greatest sorrow when they are overcome and their greatest joy when they doe prevaile over their sins none of which are to be found in the wicked THe heart once purged as hath before beene shewed doth require great care for the keeping of it so in good plight afterward Prov. 4.23 which is done by watching trying and purging wee must watch lest we should for the want thereof be deceived with the baits of sinne wee must examine and try it because no man can watch so carefully but that much evill will creepe in and wee must purge out that filthy drosse of concupiscence which wee finde by examining that it set not our will on fire to satisfie and performe the desires thereof Psal 119.9 This indeede is no idle worke for he that goeth about it must be content and glad to weane his heart from many unprofitable and wandring thoughts and desires and so season them with holy and heavenly meditations But wee may see by Scripture Psal 32.4 5 6. Heb. 10.38 and by experience notwithstanding our affections be strong unruly and most hardly subdued wiâ—h what ease we may renounce and forsake them and have power over our will and appetites when our heart be thus renued and kept mastered Whereas the little acquaintance and ill governing of the heart by letting it loose to folly wandring and needlesse phantasies is that which causeth it to be surfeited with all manner of iniquity Againe if our hearts be not thus carefully looked unto wee shall not have them ready to any duty And from hence it is that many mens hearts are swarving usually with vaine thoughts even whiles they are in hearing and praying because they doe not constantly throughout the day watch over them for the onely way to curb our lusts is to looke to our hearts by it we shall not onely have help and furtherance to worship God aright but in our common actions affaires and businesse we should so behave our selves as would be a joy unto those that should behold us and an ornament and beauty to the Gospell which wee doe professe Thus therefore wee ought to looke to our hearts in all that we doe both keeping out evill that would enter and purging out that which by stealth shall creep in and not by fits onely when the good mood taketh us which as it is too common so it is most dangerous but alwaies Psal 1.2 1 Eph. 5.16 which if wee shall doe although our hearts being purified and cleansed but in part our desires therefore cannot be all good and pleasing to God but unperfect that is to say many of them evill and many which are wholly mixed with evill and corruption yet to have our hearts thus changed but in weake measure so as it be in truth is a benefit of greater value than the whole World and he that hath it is by infinite degrees happier than the most glosing professor that wanteth it THus farre of the eschewing of evill Now for the doing of good Where first certaine rules must bee learned and observed which because they are not followed many that would gladly live well attaine to it in no good sort to bring it in credit with others but meete with many unsetlings discouragements and cooling of their zeale yea oftentimes dangerous out-strayings neither finde the going about it so pleasant as toilesome and tedious Now the generall rules are these First knowledge of dutie with a delighting therein Secondly practise of that which we know which is that living by faith or labouring to keepe a good conscience so often commended unto us in Scripture For the first wee must understand by knowledge such an inlightening of the minde to understand the will of God about good evill that wee have with it spirituall wisdome to apply and and referre the same to the well ordering of our particular actions that wee rest not in seeing the truth only but approve and allow of it as that which is fit to counsell and guide us but yet so as hee that hath most of
and him who hath had the proofe of this knowledge how it hath beene effectuall in him Hee considereth observeth and applieth the things which he heareth seeth and doth to his owne use and by things past thus duly regarded hee learneth and getteth wisdome to advise and guide him for the present and for the time to come This is experience which maketh us wise in all things that are profitable to godlinesse and eternall life The observation of the reward of evill will make us avoyd it and experience of the fruit of a godly life is the best meane to continue it our owne triall how afflâ—ctions may be easeliest borne and come to best end is our best rule for ever after The example wee have in David Psalm 120.1 1 Sam. 17. 34. Psalm 77.10 Psalm 37.37 In summe as in all Trades the beginning is hardest and experience bringeth facility so it is in the practice of Christianity Woefull therefore it is that in this of all other men will not labour for experience 4. The fourth generall fruit is the benefit of this armour which is not small for hee that putteth it on and goeth cloathed with it thorow the day though the Divell and his instruments doe assault by craft and deceit or by force and might hee shall mightily prevaile against them and preserve himselfe he shall be able to live with comfort in all estates that God shall set him in and in all places which hee shall bring him to and change by no occasions but hold out untill an end be made of all difficulties and uncertainties Object We may serve God well enough without putting on this armour after so strict a manner It is true indeed Answ that a Christian serving God may be ignorant of this armour but hee cannot then say he serveth God well enough because that kind of life must needs be wandring unsettled and not to be rested in At least it is not expedient to impose so heavie a burthen upon weake Christians Obiect The childe of God is no sooner borne Answ but he desireth to continue in that estate of life and salvation to please God in all things and to maintaine peace and joy within himselfe all which is effected by the use of this armour NOw to come to those helpes either by our selves alone or others also for the other kinde shall have another place these are prayer and reading First of Praier Prayer is a calâ—ing upon God accordling to his will it hath two parts Thankesgiving and Request whereunto is added the Confession of sinnes Thankesgiving is that part of Prayer in which we being comforted by some benefit which in favour God bestoweth upon us are drawne to love and praise him and shew forth the fruits thereof In this direction there are to be observed three things and three motives unto them 1. The first motive is knowledge and due consideration of some particular benefit received or promised us 1 Sam. 25.32 Gen. 24.27 Luk. 17.15 Without these three can be no true and heartie thankesgiving howsoever in words there be a protestation for fashion sake 2. The second is joy and gladnesse of heart for the benefit which wee thinke of or call to minde Psalm 126.1.2 Except wee finde this sweetnesse in the mercies no duty of thankes câ—n in good sort be performed by them 3. The third is a perswasion that the benefit for which we give thankes commeth to us from God his fatherly love This is a farre greater cause of gladnesse than the benefit it selfe Psal 116.5 1. The first duty is a continuâ—nce of our love to God Ps 126.1 2. The second is a desire to set â—orth his glory and in words to â—rofesse and confesse his goodâ—â—sse for if wee love the Lord we â—annot but be carried with this â—ervent desire to advance and magâ—ifie him Psal 116.12 and 111. 3. The third is a further proâ—eeding in obedience and walking worthy his kindnesse this one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings which were offered to him in sacrifices Deut. 6.10.11 Psal 50.16 If in this manner wee should frame our selves to thankefulnesse it must needes be a mighty and forcible meanes to mollifie the hard heart and to hold under the strudy corruptions of it so that they may be subjâ—ct to God yea even when strong provocations doe draw to the contrary Thus much of Thankesgiving Now for Confession Confâ—ssion is an acknowledgâ—ment of our selves to be guilty and worthily to have deserved Gods wrath for our grievous offences together with a free and humble bewailing of them before the Lord such as are unknowne to us in a generall manner but those which we do know according to the nature of them particularly To the right practice of this there are foure things required 1 The first that wee feele our sinnes odious and burthensome to us 2 Secondly that we accuse our selves of them to God 3 Thirdly that we stand at his mercy having deserved condemnation 4 Fourthly that wee abase our selves thereby and so are weakned and our pride abated All these are in the confession of David Psal 51. of Daniel 9. of the Prodigall son Luk. 15.17 Now this confession being from time to time often made unto God will not suffer us to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in us and therefore it must needes be of great force to strengthen us in a godly life The last part of Prayer is Request it is that part of Prayer wherein wee earnestly poure out our sutes unto God in contrition of heart according to his will with comfortable hope that through Christ we shall be heard and therefore forsaking the sinne which might hinder our sute In this duty also there are foure things to be observed 1 First that wee shew this contrition of heart by being pressed with feeling our wants unworthinesse miserable estate and manifold miseries earnestly desiring to be pardoned and eased 1 Sam. 1.15 Luk. 18.13 Iâ— this be so as will soone follow upon right confession wee shall nâ—ither pray in lip-labour which God abhorreth nor thinke our selves too good to wait Gods leasure if at fiâ—st hee grant not our requests but continue them as he commandeth 2 That wee aske onely those things as wee have a word for and in such sort as hee hath promised them 1 Ioh. 5.14 3 That wee quicken our selves to come in faith and confidence and oft-times to come chearefully to this duty Jam. 6.1 Ioh. 16.24 Now to the end we may come with chearefull delight unto this duty let us consider the fruites which are especially three 1 First that by prayer wee are made in a sort acquainted and familiar with God and know his mind and will and how he is affected to us being admitted to speak unto him Iam. 4.8 Ioh. 16.26 Rev. 3.10 2 Secondly that it giveth life to God his graces
after vaine fond and deceitfull thoughts dreames and delights this whosoever doth or not at all or seldome or coldly they lose a great pâ—rt of their sweet and blessed living here not injoying the tenth pâ—rt of those privileges and liberties which God hath provided for them in their Pilgrimâ—gâ— The Rules of direction in meditating be these 1. Hee who desireth to have helpe by meditation must weigh how slippery fickle and wandering his heart is infinite waies to his exceeding hurt and that hee must of necessity appoint some set time to check reclaime and weane it from the same Ierem. 17.9 Psal 55.17 2. Hee must watch over his heart having beene so often deceived by it through his whole life and have it in suspition that so it may be more fit to be drawne to such heavenly exercises and attend unto the same 3. This being observed let him draw matter of meditation and prayer from his owne wants and infirmities from Gods benefits from the changes and mortality of this life c. especially of that which is most availeable for this present 4. If hee cannot doe that let him reade some part of the Scripture or other booke fit to season and well affect his minde that so his mind may be quickened to the performance of this duty Particular meditation concerning duties to be practised No man shall be fit to governe himselfe aright before men if hee doe not usually acquaint himselfe with and frame himselfe after that Christian course first before God Yet no man must rest in private exercises of Religion without a wel-ordered life before men Every part of our calling must be so carryed as wee may have peace thereby if a man be fallen hee must not lie still Ier. 8.6 but returne unto God though with difficulty Exod. 33.8 the breach must be made up in our consciences which if wee doe God is not farre off 1 Sam. 7.7.10.12.22 If wee rejoyce onely in prosperity it is a signe that Gods benefits not his favour makes us merry It is a good thing to rejoyce in the Sabbaths and in the communion of Saints yet wee may not rest there but in this that God is our portion alwaies Psalm 110.57 2 Cor. 5.16 In crosses wee must use great sobriety otherwise wee shall be unsettled by them to this end wee must prepare and looke for trouble before it come and in it we must meditate of the best privilege that God hath given unto us 1 Sam. 30.6 Psal 77. Wee seldome keepe unlawfull commodities or rejoyce too much in lawfull but the Lord doth crosse us in them The most vexations in our life become annoyances unto us through our owne default in that wee either prevent them not when wee may or beare them not as we ought or make not use of them as wee might doe When matters of more importancee than our Salvation is come in place let us be occupied in them with more fervency than in that but not before The practice of godlinesse is a rich and gainfull trade Prov. 3.14 but if it be not well followed it will bring no great profit To haue a willing minde to be well occupied and matter about which wee may and time to bestow therein and freedome from lets therefrom is an estate much to be made of and yet for the most part they which have almost all outward incouragements cannot tell what to do with them Whatsoever measure of graces wee have gotten yet it is certaine that God hath much more for us than we can thinke of if those be the matters which wee have in greatest price but being set light by and the meanes neglected which preserve them they die That is a good estate when wee have not onely joy in heavenly things at the first hearing of them but increasing in joy as our knowledge and experience increaseth and when wee are not onely delighted in these present duties of Gods service but also as joyfull to thinke of them which are to come accounting that the more they be the better they are The more sure thou art of God his favour by faith the more humble thou art also Matth. 15.27 They are worthy of great punishment who set light by the plenty of that grace the crummes whereof Gods hungry servants do sâ—t great store by When wee are afflâ—cted and the wicked spared our estate seemeth to them most vile when we are both in prosperity they seeme more happy when they and wee be both afflictâ—d then they account our estate happier than their owne but especially when they are afflicted and we spared Evod. 14 25. Wee may not assigne the Lord in what place state condition or in what company wee would live but as strangers wait on him even as the hand-maid on her Mistresse for whatsoever hee will allow us wee are ready most commonly to be called away by death before we be fit or have learned how to live Looke what care conscience zeale love and reverence estimation of good things thou haddest when first thou embraced'st the Gospell the same at least retaine and be sure thou keepest still afterwards The more knowledge that thou hast take heed thou beest not more secure for thus it is with many at this day who therefore doe smart for it Wee shall not enjoy the grace which wee had at the first except wee be carefull now to keepe it as wee were then to come by it Keep downe carnall liberty and the spirituall liberty shall be great and rest on God and it shall make thee overcome the hardest things Wee must remember to serve and walke with God by daies not by weekes and moneths onely Psal 90.12 As Husband-men wait for their fruits so should we for that which wee pray and hope for and that would make us joyfull when wee obtaine it If we can rejoyce at the conversion of a sinner then are we Christ his friends Luke 15.6 It is a folly yea a madnesse to be heavie to the death for any earthly thing when yet a man desireth nothing more than life All our life ought to be a providing for a good end and a keeping away of wo which commeth by sinne The flesh would faine please it selfe in some unlawfull liberties when we have pleased God in some duties but a wise man will keepe well when hee is well The more grace we perceive in any man and constancie the more hee is like to God the better wee ought to love him Ioh. 13.23 Psal 15.4 Where there is wilfulnesse in sinning there is great difficulty in relenting and also no power nor boldnesse in believing Many beginning well in godlinesse have fainted and quailed or beene justly reproached before their end that others may the more feare their owne weaknesse where new knowledge is not sought there is the lesse favour in the use of the old and when men make not good use of the old the seeking of the new is but noveltie Men having experience of Satans malice and
to hurt us Matth. 13.25 Matth. 12.44 To these reasons may be added 5 That this daily direction is the best meanes to keepe us well while wee be well and to raise us up being fallen 6 That the very ten Commandements it joyning duties towards himselfe generally on sixe daies in three commandements and especially on the seventh in the fourth but towards men on all daies doe lead us to this daily direction 7 That God hath forbidden such differences to be made of daies as that in one wee should be carefull in others carelesse Gal. 4 10. Col. 2.16 8 And lastly that our whole and daily conversation must be in heaven Phil. 2.1.27 and 3.20 Therefore as a man that hath a long journey to travell will not count this sufficient direction to goe on Estward or Westward or such generall rules but will take a particular note of Townes and passages so ought wee to learne wisdome that having a great pilgrimage to passe wee content not our selves with generalls but follow those certaine particulars which may helpe us forward in the kingdome of heaven NOw it followes to shew what this daily direction is It is a gathering together of certaine rules out of Gods Word by which we may be inabled every day to live according to the Will of God with sound peace And therefore the following of such direction is a faithfull and constant endevour to please God in all things every day as long as wee live here to the peace of our owne conscience and to the glorifying of God In the description is to be observed 1. That it is called an endevour only because perfection is neither required of God nor to be looked for of the best Christians Thus such places as Psal 119.1 Luk. 11.28 which seeme to require perfection are to be expounded by those that speake of endevour as Chro. 28.7 Hos 6.3 Act. 24.16 But this endevour is an inseparable fruit of the feare of God and must be in our hearts continually 2. That this endevour must be hearty not constrained or hollow but constant that we faint not but hold out therein 3. Whereto it tendeth viz. to please God in all things Luk. 16.13 Col. 1.10 Heb. 13 18. 4. Lastly â—hat this must be daily and continue to the end Act. 24.16 Pro. 4.26 Act. 26.7 2 Cor. 1.13 The necessary parts of the daily direction are these eight FIrst every day wee should be humbled for our sinnes as through due examination of our lives by the Law of God wee shall see them Psalm 5.3 Ephes 4 26. Iob 1.5 2 Every day wee ought to be raised up in assured hope of forgivenessâ— of them by the promises of God in Christ this is never separaâ—ed from the former Act. 2.38 Hos 14.2.3 that word in the petition this day doth teach us so much 3. Every day we ought to prepare our hearts to seeke the Lord still and keepe them fit and willing thereto Heb. 3.12 Deut. 5.29 Mat. 22.37 Pro 4.18 4 Every day wee must strongly and resolutely arme our seâ—ves against all evill and sinne fearing most of all to offend God 5 Every day wee must nourish our feare and love of God and joy in him more than in any thing and endevour to please him in all duties as occasion shall be offered 2 Thes 3 5. 6 Every day our thankes bee continued for benefits received and still certainly hoped for Lam. 3.23 Psalm 118.7 and 103.3 1 Thes 5.18 7 Eevery day wee ought to watch and pray for steadfastnesse and constancy in all these Ephes 1.5.17 8 Every day hold and keepe our peace with God and so lie downe with it 2 Cor. 1.12 Phil. 4 4. 1 Thes 5.16 These are all necessary as without which we can never be safe we can never taste of true joy But here two extremities are to be avoided in conceiving of them One that wee thinke it not sufficient to regard these duties some one time in the day for wee must have this present with us and our hearts seasoned with them thorowout the day The other is that wee doe not take occasion from hence to shake off our callings or neglect any part of them for in our ordinary and meanest workes we may and must serve God by doing them in faith not for carnall respects only and avoiding the common sins that prophane ones joyne with them COncerning outward actions no certaine rules can be given in particular because they are variable and infinite yet some outward duties there are although not necessary to be done daily yet commonly to be observed very profitable and helpfull to live well and happily by settling us in the practice of a daily direction such are these that follow 1 That wee walke with God that is that as soone as wee have broken off our sleepe wee set God before our eyes and our hearts upon him resolving to walke with him that day Prov. 6 22. This accustoming our selves to good thoughts at our first awaking by setting our hearts upon some holy and heavenly things would be a good entrance to the well spending of the day and a preventing of sundry evills 2 That in solemne manner if it may be before wee enter upon other affaires wee offer up our morning prayer to God confessing our especiall sinnes remembring his particular favours requesting both pardon for things passed and assisting us with blessings for time to come especially for that day Dan. 6.10 For the helping forward of this duty it is fit that some holy meditation be joyned with it this being joyned with a hearty renewâ—ng of our covenant wil so season us in the morning that wee shall retaine the savor and hold the strength of such a gracious beginning all the day after 3 That then if it shall be most expedient we with our minds still kept well ordered betake our selves to our calling and vocation wherein wee must not so much minde our profit that wee coole any grace thereby or quench holy affections in us That wee must have a calling see Gen. 3.19 Eph. 4.18 2 Thes 3.6 That wee must labour diligently therein see 1 Cor. 7 20. 1 Thes 3.6.10 Pro. 13.4.11 18.9 24.30 But that the walking in our calling diligently may pleâ—se God we must so use earthly dealings that wee neglect not spirituall duties wee must avoid worldly mindednesse on the one part as idlenes on the other both of which we shall be encouraged unto if wee consider that it is the Lord who setteth us in our callings and hath promised to be with us and to give us good successe in them and to help us to beare all tediousnesse therein and further that hee willeth us to doe all such duties for his sake in such manner as if wee did them to him and from him to looke for a reward Iosh 1.8 4 That in all companies we behave our selves as wee are taught of God and as it becommeth us especially so as wee leave no ill savour