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
it is true that in some particulars they are overcome yet that doth not cut off all comfort from them for howsoever they doe not account light of any fall yet those very fals turne to their gaine afterwards for thereby they come to know themselves better their prime pride is much asswaged they have experience of God his grace towards them and they cleave more nearer unto him after and are more circumspect in looking to their waies remembred alwaies that this belongs onely to the true beleever who having the Lord for his teacher is become both skilfull and able to doe this which to the naturall man in whom is no dram of goodnesse is altogether impossible AS wee have seene that sinne is to be renounced and in what manner so we must consider the divers kinds of evils which are to be renounced and they are of two sorts Jnward or Outward First by inward evils is not meant the native infection of the heart but the fruits and effects thereof Iames 1.14 Col. 3.5 and that in such as professe Religion Amongst these the roote of all the rest is infidelity Hebrewes 3.12 From hence growes out three armes or boughes of the which every one shooteth forth as branches innumerable worldly lusts 1. Impious against God 2. Iniurious to Men. 3. Most hurtfull to our selves First for those against God and his honour and worship in the fi st Table Comman 1 Against the first Commandement as touching the Maiesty of God their hearts are full of blindenesse covered with darkenesse so it goeth against them to be taught the true knowledge of the true God it is death to them to be drawne out of their ignorance they cannot abide to heare of his iudgement day Iob 13. Acts 24.25 And whereas hee requireth that confidence should bee put in him for continuall defence deliverance and succour in soule and body they are carried with distrust as with a whirle-wind In adversity they are either overcome with a servile and desperate feare or boyling with impatience or else swelling against God in obstinacy and contempt In prosperity there is little or no thankefulnesse yeelded to God by them their reioycing is carnall and oftentimes they are made drunke with pleasures so that they are lovers of them more then of God and become insensible therby and past all feeling And as for the second Commandement Comman 2 they rebell against the spirituall and true seruice of God and that which they yeeld him is a will-worship even that which fantasie custome or fleshly wisdome teacheth them Iob. 21.14 15 Matth. 15.9 Many are carried by superstition and blinde deuotion into false worships and other which retaine the truth yet in the use of religious exercises their hearts take no delight Comman 3 So also against the third Commandement through the course of their private conversation their hearts are altogether vaine profane and dissolute they have no pleasure in pleasing God though it should be their meat drinke and pastime his most fearefull iudgements they passe over lightly so far are they off from expelling hypocrisie and other sinnes Comman 4 And as for the Lords Sabboth and other good meanes appointed on the same to season and change their hearts they sensibly loath them or find no savour in them neither is it any part of their thought to seeke any comfort by them Table 2. After these wee may consider those unbridled worldly lusts which carry men after the hurt of their neighbour What unreverent contempt and Comman 5 obstinacy appeareth to bee in the hearts of many against their betters diminishing that authority credit and estimation which God hath given to them so that place yeares and gifts are had in meane account of them what unthankfulnesse in men to them which labour for their good and welfare either in corporall or spirituall things c. How against the good of their Comman 6 neighbours soules many doe reioyce to see them nay to make them fall into sin what unappeaseable anger deadly hatred and bitter seeking of revenge there is amongst men how readily occasions are taken in thinking evill of others how lightly men esteeme of hurting others how none almost will with Abraham Gen. 13.8 passe from their right to avoid dissention how there is no meeknesse or mildnesse to forbeare others no burying of offences no pacifying of wrath no fellow-feeling of misery Comman 7 How men let loose their hearts to filthy and uncleane thoughts and desires how they are inflamed through every obiect that pleaseth them how they delight to blow up those burning lustes by all uncleane talke and to feede their adulterous eyes by wanton spectacles and to resort to those places where they may be incensed by all provocations c. Comman 8 What greedy and unsatiable desire there is of gaine nay of other mens goods though it be by deceit and wrong what repining at other mens gettings what pilling and fleecing oppression and usury in all estates Comman 9 How rare those are that take well and interpret in the better part things done or spoken doubtfully what mistakings suspitions surmises doe arise against our brethren even as Saul against David Jonathan 1 Sa. 22.8 Also what deriding there is both by word and writing what slanders and reproches c. And lastly how their desires Comman 10 tend not to good neither lead them to God but are for the most part taken up in wishing somewhat of their neighbours to their hurt The evils also that concerne themselves are neither few nor small in aboundance of outward things setting their hearts on them and delighting excessively even in the abuse of them and ioying beyond measure in things transitory which is the very pride of life Contrarily fretting murmuring and vexing themselves when they fall into extremity or unto frowardnesse or fullennesse when they are crossed or displeased deceiving themselves with desires of things unprofitable trobling themselves with curious medling in things impertinent blind-folding themselves with foolish love of themselves c. The lusts wherewith the hearts of men doe swarme and are even burdened and loden may easily perswade us that it is divine power and grace from above that must purge these and such like unsavoury draffes out of them And yet these and many other such like are renounced as they come to bee knowne of Gods servants and resisted according to the wisdome which God hath given them although in others they rule and raigne and the obtaining of grace to doe this is a speciall part of Christianity Ephesians 4.22 so that hee that exerciseth himselfe in observing these his foule and shamefull lusts when hee hath beene led away and deceived by them which of them doe most trouble him and oftest prevaile with him and so by the helpes which God hath given him doth resist them though but weakely and unperfectly he need not doubt but that he is occupied in the godly life Thus all Gods children doe renounce and overcome their wicked
doth witnesse the same for wee see many frequent the exercises of Religion who because they propound not with themselves to be cast into the mould of holy Doctrine and to be fashioned after it in their lives doe get rather harme than good whereas others at the same time using the same meanes doe receive much blessing from God thereby such woe it is that prophanenesse of life bringeth with it This is not spoken for the discouragement of any that they should give over the use of any good meanes but to stirre us up all for to seeke the true fruit of them for Gods deare children when they grow carelesse loose the fruit of good exercise when they waxe weary of reverent attending upon God as all good things the flesh doth soone turne to wearinesse and begin after the manner of men with whom they live to seeke their unlawfull liberty some way not being circumspect enough about the keeping of the best â—hings in price and estimation the Lord seeing this taketh from them the priviledges which they enioyed before hee dimmeth the light of their mindes that they see not so cleerely shutteth up their hearts that they delight not in the matters which were wont to be of greatest account and reckoning with them By all which it may appeare that much more they that worship him with uncleane hearts never washed and purged cannot receive into them the sweet and wholesome liquour of his grace by what outward exercises soever they present themselves before him and if this be the state of many who draw neere unto God outwardly how fearefull then is their condition who neither heare his word nor are acquainted with his waies at all NOw because this streight course is not easily yielded unto therefore some things are obiected against it which must bee answered This life cannot bee led Object or at least not with any ioy It may seeme so indeed Answ because that after they have begun this course many have kept at a stay or else being driven backe some complaine of much tediousnesse and strong discouragements fearefull doubtings and small comfort in it divers others account it a mopish life But for the Answer of all this wee are to know that this Christian life consisting not in some good actions but in the keeping of our hearts sincere and uprightly bent to walke with the Lord in all his Commandements throughout our whole course according to our knowledge is not only possible but required as the Prophet sheweth Ps 1.2 119.9.97 98. where he teacheth that he which is happy and godly indeed endevoreth to this that his mind may delight in and be possessed of good matters or rightly using lawfull or carefully resisting those which are sinfull Phil. 3.20 The example also of Enoch Abraham Iob Moses David with other godly men who were not without their infirmities no more than we doe shew the possibility of this life neither is it a state unpleasant to the spirituall man whom the holy Ghost directeth but easie sweete and comfortable though it be a yoake to the corrupt lusts not yet subdued for as every one excelleth another in the graces of the spirit thereafter is his measure greater in the privileges of a Christian than others and with more sound and continuall comfort doth hee passe his daies and free his life from reproachfull evills and the more that any godly man increaseth in goodnesse and goeth beyond that estate wherein he hath sometimes bin in knowledge high estimation of it the right use of the same the more shal his life be filled with matter of sound pure rejoycing Howsoever there were some in the time of those fore-fathers Obiect yet now wee see none live after that same manner Although the life of the most be Answ indeed vâ—ry loathsome yet their â—re so many godly lights amongst us the Lord multiply the number of them and the graces which heâ— hath given them a thousand fold and bee highly praysed for them with whom to live is next to heaven it selfe They do not only not faint or give over but grow from untowardnesse to Gods service to a holy cheerefulnesse and delight in the same which growth is seene also in the duties to men as well as to God These howsoever they be but few in respect of them who set themselves to uphold the corrupt estate that the world hath ever lien in yet some such God hath set amongst us to farre more great and singular purposes than many carnall eyes can see or discerne we must therefore be wise to discerne them ready to love their persons and to reverence those precious things that are in them and by frequenting their companies learne to imitate their vertues You that urge this strict kind of life doe goe to farre Obiect and brag of that which is not in you not remembring how many have fallen which were more like to have stood than you as David Peter c. It is good for all to professe no worse than others doe and so their fals shall not bee so much wondered at By the grace of God Answ bragging is farre from us neither doe we go too far the word being our warrant but we are not afraid to utter that which we know nay we dâ—re doe no otherwise though it bee against our selves as much as others if wee shall set light by it at any time neither are we any thing the nigher but much further from falling by speaking the truth boldly If at any time we fall wee looke to feele the bitter fruit of the same being assured also that we shall rise againe In the meane time God will have this holy life practised of others whatsoever become of us his truth remaineth for ever the true worshâ—ppers of God must depart from iniquity 2 Tim. 2.19 As for the fall of David Peter c. They arise from security and the want of this watchfull course which is urged and therefore should be motives unto us the more carefully to looke to our selves lest we also be overtaken Men cannot now live otherwise than they have done especially after this manner so that neither husband nor wife nor one neighbour with another can be merry together As for change of estate there is no cause why wee should feare or be unwilling to change for the better as for delights there are none more sweet than those which have ground in Religion but those that cannot stand with a godly life let them in the name of God be broken off for they may as well be spared as the paring of our nailes and therefore not sufficient to justle out a godly life from the practice of any true Christian and Believer THe Christians life being thus described now because it is upholden by meanes it is fit to know what these meanes are and how they may be used aright These meanes are such religious exercises whereby Christians may be made fit to practise a godly life They are partly
of this world and of the manifold privileges which wee with the rest of Gods children enjoy but especially of those things which wee have most especiall neede of The great and necessary use of this duty may well appeare even in the heart of good Christians in which there is much naughtinesse so many rebellions and loathsome filthinesse that it maketh some despaire of râ—forming it and therefore they cease to endeavâ—ur it yet if such noisome poisons be suffered to lurk and remaine in them they will not only as sower weeds choake the plants of grace within us but also grow up themselves and bring forth most noisome and dangerous fruit as by wofull experience men feele and try Now for the weeding of these out of the ground of our hearts there is no meanes so availeable as the considering oft and deepe meditating viz. to finde out what swarmes of them doe lodge in our hearts also to bring them into a vile account to be weary and ashamed of them and so to entertaine better in their roome for although by the Word wee know our corruption by conference we revive the remembrance of them and by reading we doe both yet all this will be but of small force except they be joyned seasoned with meditation For our hearts are so deceitfull that if once wee can but commend that which is good and speake against evill we are ready to thinke that our estate is right marvellous good whereas yet if there be not in the heart a hatred of the one and love of the other we doe but deceive our selves Now when wee doe often gage these hearts of ours and sift our thoughts and deale truly in accusing or excusing as wee love our soules though wee finde sinne to sit neere and fast glued yet by Gods assistance and blessing we shall breake off and chase away these cursed swarmes of prophane thoughts and desires we shall become better armed against them afterwards and our heart being thus mollified and relenting wee shall furnish them more graciously with holy thoughts and heavenly desires and draw them into more neere and heavenly communion with our God taking heede of the sugred baites of earthly delights and transitory pleasures of this world In summe the fruit and benefit which by our meditation and private prayer wee reape is so great the Spirit of God changing our hearts thereby from their daily course and custome more and more and bringing the heavenly life into more liking with us and making it more easie and sweete which with the men of this world is so irkesome and unsavoury that none can expresse and conceive it but hee which hath felt the same Therefore it is that the men of God who are most commended for their piety both of old as Moses David Paul c. and in our times also are most taken up of this exercise and others that are strangers to it though they be good Christians want much fruit which by it they may reape The lets which are enemies to this duty they are of two sorts for either they are such which hinder men altogether from going about it or else such as keepe them from taking any good thereby when they enter into it Of the former sort there are three 1. The first is when a Christian knowing this duty to be required of him goeth about it but hee is so empty and barren that he hath no matter to bestow the time and his cogitations about Now for the remedy of this there shall be rules and examples set downe hereafter but in generall it shall be expedient for him to propound unto this his meditation these foure things 1. First of his unworthinesse vilenesse sinnes and corruptions 2. Secondly the greatnesse of Gods bounty in his deliverance 3. Thirdly how he may be guided throughout that present day according to the rules of direction especially in the hardest points 4. Fourthly of the severall parts of the Christian armor which God hath appointed for his strengthening 2. The second impediment of this sort is an unfit mind unto spirituall and heavenly duties through some unsetlednesse slothfulnesse or other corruptions Now the best remedy for such a one is to meditate of his present unfitnesse loosenesse of heart and earthly-mindednesse to count it an heavie burden to accuse his heart and so to bring it to relenting by considering how farre off it is presently from that mildnesse humblenesse heavenlinesse and readinsse unto duties which have beene in him at some other times but let no man give any liberty in any sort to his evill heart when it is turned away from cheerefulnesse and willingnesse in any part of Gods service to goe forward therein for that were to bring him to utter bondage 3. The third let is want of opportunity by reason of necessary businesse taking up the time or for want of convenient place as it falleth out to sea-men and those that have small and poore houses concerning which it is not to be denied but that there may sometime fall out such businesse as may excuse us in the omission of this duty and this must be remembred that the ordinary duties of our callings must not put this dutie out of place for if they doe it is through unskilfulnsse or untowardnesse of them who commit this fault one of them is appointed of God to goe with the other and both of them stand together in upholding of their inward peace If any man be rich hee hath the lesse cause to be holden from it by worldly care if they be poore they have the more need of it to moderate their care that it exceed not nor carry them to unbeliefe but if any intend or pretend extraordinary businesse they must take heede that they seeke not cloakes for their sloth yet if any have necessary lets indeed hereby they shall appeare to be fruitlesse if at any time God be remembred some other way as shall be most convenient and this duty supplyed when the hinderance is past Of the second sort of lets which may be called abuses there be especially two 1. The first is to use it sleightly and so to make a ceremony of it the remedy whereof is to hold our mindes with taking delight in it for this and all other good helpes will be unsavoury unto us except wee should fasten a love and liking on them 2. The second is when although we be desirous to use meditation yet our heads are so full of trifling and wandring fantasies or worldly matters that we cannot mind heavenly things the cause of this is the letting loose of our hearts all the day disorderly without watching over them or keeping them within an holy compasse For the remedying of it wee must therefore carefully set our selves against the corruptions of our hearts labouring to dry up those swimming toies with the flame of heavenly and fervent affections wee must tie up our loose hearts throughout the day from their deadly custome of ranging
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
all worldly wisedome that we may be wise to the Lord and keepe our faith as we would our life THe like malice doth Satan shew in hindering believers from godlinesse of life For as he laboureth to keepe the unregenerate altogether from practâ—sing godlinesse viz. by keeping in them a heart so accustomed to evill that it cannot submit it selfe to the will of God in one thing as well as aâ—other by holding them in presumption by keeping them from serious consideration of their estate and actions by disswading them from counting the godly life best and finally by snaring them in dangerous opinions sottish ignorance or else in hollow loose and wilfull mindes so doth hee prevaile so farre even with Gods people as to hinder them from proceeding in godlinesse and that chiefely by these meanes 1. By keeping them in want of some good things without which they cannot constantâ—y proceed in a godly life 2 By pressing them with some evill 3 By unsettling them through occasion of things lawfull Of the first kinde are three maine letts 1 First when Christians are holden from a constant course of godlinesse 2 When they fall from their first estate or fi st love 3 Wheâ— they want a sufficient ministery Of the first sort there are many which thinke it not meet to tie themselves to any direction of leading their life but are content with some generall care and good meaning than whom these are not better which for a season keepe some good order but by little and little they fall to doe it slâ—ightly even for fashion in a great part and rather through custome than with delight and comfort and all because their hearts goe not with their actions constantly neither doe they regard or looke to their consciences in one thing as in another that they might be kept in peace The Remedy against this is faithfully to endeavour every day to be well settled according to the rules formerly mentioned We must especially labour by faith even to feede upon the promises which God hath made for the preservation and protection of his children heartie prayer must oft be used and watchfulnesse against our especiall infirmities it must be continuall together with oft and due consideration what a precious treasure this kinde of life is And if through negligence we doe fall we must not lie still in hardnesse of heart but returne to him as to our Father and hee will heale us and though wee cannot presently have that confidence which sometimes wee have had yet let us returne though with some shamefastnesse even standing afarre off with the Israelites Exod. 33.8.10 THe second speciall Let arising from want is the leaving of our first love for at our first conversion when the exceeding love of God in Christ is shed abroad in our hearts so as it maketh our selves admire this constraineth us to love him againe most fervently and dearely his Word and Ministers with all our brethren most sensibly and heartily and this in Scripture is called our first love Rev. 2.4 Now when this shall wax cold through dulnesse slothfulnesse and forgetfulnesse it must need be a hainous thing in the sight of God who looketh that our works should be more at the last than at the first as our knowledge is more and experience greater Rev 2.21 Yet this commeth oft to passe both in Ministers and people to their great shame though otherwise they keepe some course in serving God Rev. 2.2 which they shew by wearinesse or at least wise little pleasure taking in the publike Mâ—nistery neglect of private prayer conference Mutuall exhortation c. untowardnesse in good workes abating of their love to the brethren imbracing the world entertaining of ill-companiship with heart-burning against the Ministers that tell them the truth By these and such like signes many doe shew how much they have lost their first love whereby they give great occasion of discouragement to the weake and of lamenting to the best This was fore-told by our Saviour Christ Matth. 24.12 where also hee shewed how hard it is to keepe and harder to recover our first love Thirdly admonishing all sound hearted Christians to looke heedfully and carefully to nourish and preserve that holy pure and first spark of grace kindled in them against all that may come in the way to quench and pâ—t out the same And although the worke be hard yet wee have the Commandement of God for our warrant and his promise for our encouragement therefore ought we not to faint or slâ—cke for any impediment but set our hearts daily to count it our greatest worke to keepe our first love THe third let of this kinde is the want of an ordinary and sound Ministery of the Word of God whereby the way to salvation and godlinesse is plainly anâ— in good order with love and diligence taught so oft in the weeke as the people can conveniently attend upon the same This is the light of the world and the Sunne which warmeth all the creatures of the earth with his influence so that those which enjoy it not must needes be as the shadowed places which either bring forth nothing or that which is sowre and unsavory How the Divell hath laboured in all ages and Nations to hinder the passage of this Gospell may easily be perceived if wee peruse well the Acts of the Apostles and other Histories of the Church how he doth prevaile our owne eyes and eares can witnesse The remedy therefore is for such as want to relieve themselves with it where they may with most conveniency enjoy it and to sue earnestly that they may live under it which should be more generally granted of God if by fervent prayers and other Christian indeavours it were sought for When they doe enjoy it then must they prize it above all that they have or ever can enjoy in this world for those which esteeme lightly of it must heare what the Scripture speaketh of them Matth. 8.11.12 Amos 8.11.12 These are the chiefe letts that men have by wants whereunto may be added those troubles which some good Christians have through feare of their owne wants though without cause For remedy whereof that they be not swallowed up through deadly heavinesse they must take unto them godly boldnesse to consider that there is great cause of rejoycing even in that for which they are heavie viz. in their feare care hungring and thiâ—sting Pro. 28.14 Matth. 5.3 and therefore they ought rather to be thankefull for that they have than utterly to be discouraged for that they want Of small beginnings come great proceedings of one little sparke a mighty flame and the tall Okes were sometimes but small Akorns hee hath well begunne that hath in truth begunne and hee hath much who feeleth that hee wanteth much THe second kinde of generall Le ts are the unmortified affections wherewith believers are oppressed Concerning which in generall it will be profitable for every one to marke with what hee is most incumbred
shall give an account as of all other things so especially of our getting using and forgoing of our goods and commodities Matth. 25.14 Luk. 6.2 THere is a third kinde of lets whereby many beleevers are hindred from going on in a godly course viz. All kindes of outward things which of themselves are not evill but are made by Satan occasions to hurt and wound our soules 1 Afflictions though sent of God for our great good as is to bee seene Heb. 12.7.11 Psal 119.71 1 Cor. 11.13 Iam. 1.2 Yet are by Satan and our owne corruptions made occasions of impatience fretting pensivenesse and many other evils against which we must arme our selves before they come that then our unruly passions may not break out so impatiently Iohn 16.33 2 So in prosperity he subtilly maketh drunken our hearts with love of our good puffes them up with pride and high mindednesse c To these dangerous evils shall the godly themselves bee drawne except they carefully prevent them It is therefore a speciall point of wisedome in time of peace that we beware that wee leane not upon outward things for then wee shall easily bee cast downe with every blast of adversity 3 Another occasion of unsetling our hearts are houshold affaires and things that concerne our maintenance by the unwarie use wherof men become unquiet wayward distracted and unlike Christians A wise man therefore will unburden himselfe of these multitude of worldly dealings which wil not suffer the minde to bee freed and will so subdue his affections that he may have them in order as well in one thing as in another 4 By change of company dwelling and acquaintance men receive much hurt Gen. 19.30 5 The sight of godlinesse to be contemned and licentious courses to be maintained is a great scandall Psal 73. 6 Familiarity with the wicked is of great force Many other occasions there are by our senses conveied unto us against which wee must daily strive by keeping on our Armour standing on our watch following that direction which God hath given and depending on that grace which hee hath promisâ—d ever remembring that we doe not cast off feare of danger for occasions of sinne shall never bee wanting no not in things lawfull and good nor Satan waiting upon them with secret extenuations of sinne and hiding the punishment NOW because there being so many lets in the waies of godlinesse and those so hardly passed and difficult enterprises are alwaies commended by the good that followeth them it is necessary that the great priviledges which belong to a godly life should bee explained that so the godly may know their owne happinessâ— and strive to enjoy it the wicked may see what great good things they deprive themselves of and to all men the Christian life may bee in better account which now of all sorts is too much underprised and so neglected and of some contemned and scorned To omit therefore all those benefits which are common to them with the wicked although these also are farre more sweete and savory to the godly than to others and those also which are proper to some of the faithfull in respect of their callings those onely shall bee named in which the wicked have no part nor portion and yet all the faithfull may possesse one as well though not so much as another These are either such as are given us in this life to be enjoyed for our encouragement or else those which God hath in store for us in the life to come THe first and chiefest of them which are given us in this life is that all true Christians may know themselves to bee beloved of God and that they shall bee saved 1 Ioh. 3.1 5.13 Ioh. 1.12 and that by better evidence than any man can have of the things hee holdeth in this life This is not so well knowne at the first but after experience gathered of the unchangeable love of God towards us our confidence is increased yea the longer wee enjoy this priviledge the better wee know it neither can it be lost wholly or finally Ob. Some of Gods Children after they have beene thus perswaded have fallen to doubting againe Answ True Christians are renewed but in part and therefore some are by the subtilty and malice of Sathan brought to the neglect or carelesse using of the meanes whereby faith is confirmed and so to doubting and many not so offending doe too too easily give place unto distrust thereby depriving themselves of this great priviledge This priviledge is the greater because of the unspeakeable glory and everlasting joy which it bringeth with it whereas other delights are but fleeting and momentarie Which greatnesse will easily appeare if wee well consider the unspeakeable woe and horror of such desperate persons as feele the want of this happinesse either here or in hell AFter God hath vouchsafed the faithfull this honour that they may know themselves to bee beloved of him here and that they shall be saved hereafter hee doth not then leave them but is alwaies with them and haâ—h a speciall care of them above others nay when he is angry with others Rom. 5.5 Psa 30.6 7. Luk. 13.34 Deu. 32.10 1 Tim. 4.10 Matth. 10.30 Psal 1.3 23.1 Rom. 8.31 23. 1 Sa. 2.3 Psal 1.1 He esteemeth them not onely as his houshold servants but as his friends Ioh. 15.15 his Sonnes and heires Rom. 8.17 his precious treasure Exod. 19.5 yea he honâ—reth them so farre as hee calleth them and maketh them kings Exo. 19.5 All which is both certaine and constant unto the faithfull but it is not so with the wicked so that by this it appeareth that the estate of the poorest child of God is farre better than the best of the ungodly yea better than themselves sometimes would have asked or thought of THose who are thus cared for of God receive grace from him to live according to his Will that at death they mâ—y enter into his glory for he teacheth them to be fruitfull in good life and also to avoide the foule offences As for the first viz. a holy life whereunto God enableth his by his owne power it is a great prerogatiue in that they need not account the Christian life combersome unsavory heavie and tedious as many do but an easie yoake light burthen and pleasant race this is in the Scripture called blessednesse as Psalm 1.2 84.2 Luk. 11.14 Many indeed there are even good people which in great part goe without this priviledge but the cause is that they draw not by faith daily strength from Iesus Christ to subdue their lusts but trust either to their owne strength or in other meanes untill being frustrated of their desire they either fall into great vexation or else plaine sâ—curity and loosenesse For the remedy whereof they must labour to be stedfast in faith not yeelding unto distrust but learne to know that God who hath taken care of his will not leave them in their infirmities but according