life §. Sect. 3 The second sort of meanes consist in the performance of diuers actions And vnto these meditations we are for the renewing of our faith to adde diuers actions as first we must daily renew our promises vnto God made in baptisme and bewayling our manifold frailties and imperfections whereby we haue often failed heerein we are to resolue and promise that if God will accept of vs and passe by our former infirmities we will with more intire affection renounce sinne Satan and all our spirituall enemies and consecrate our selues wholly to his worship seruice and with greater zeale and deuotion labour in the vse of all good meanes whereby we may attaine to more perfection Secondly wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God in respect of his infinite goodnesse and absolute perfection in himselfe and graciousnesse towards vs shining in his vnspeakeable and innumerable blessings and benefits bestowed vpon vs which loue towards God will strengthen our faith in assurance of his loue towards vs seeing it is but a drop that distilleth from this fountaine and but a sparke that ariseth from this infinite flame Thirdly we must exercise our selues in the daily practice of religious duties as prayer meditation holy conferences and such like which will increase our communion and acquaintance with God and more and more assure vs of his fauour And finally we must resolue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake whereby our faith will get daily new assurance that seeing we are willing and desirous to glorifie God in all things by causing the light of our godly liues to shine before men hee will bee no lesse willing to glorifie vs before his Matth. 5. 16. 1. Sam. 2. 30. Saints and holy Angels in his heauenly Kingdome For these duties of piety and righteousnesse are the fruits which spring from the roote of faith the flames and heate which proceed from this fire the very breath whereby it liueth and the actions and motions wherein it is exercised and therefore if it bringeth not foorth these fruits it is but a barren tree and dead stocke a vselesse fire which being couered giueth no light or heate a dead carcase without breath an idle habite without vertue or vigour and for want of exercise languisheth and decayeth daily in strength whereas contrariwise if the strength thereof were vsed and seasonably imployed in holy and righteous actions it would like the strength of the body bee confirmed and redoubled by this daily exercise §. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith But that we may be the better perswaded vnto this daily exercise of renewing our faith let vs consider more particularly the manifold and inestimable benefits which would thereby accrew vnto vs. For first we shall liue in couenant with God haue assured title and interest vnto all his promises without any intercession or intermission of our comfort and hope seeing God requireth of vs no other condition Secondly wee shall no longer liue the life of the flesh and corrupted nature but the life of faith Hab 2. 4. Mat. 4. 4. which is principally sustained by God and holdeth dependancie not on earthly things but chiefly on his Word and promise which can neuer faile and the life of Christ subiecting our selues in all things to the regiment and gouernment of his holy Spirit so as we may say with the Apostle I liue yet not I but Christ liueth in me and the life which I now liue in the Gal. 2. 20. flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me which life of grace certainely assureth vs of the life of glory Thirdly heereof it will follow that all our thoughts words and workes shall be voluntarily subiected to the good will and pleasure of God and being daily in couenant with God we shall by vertue of his Spirit assisting vs keepe all our faculties and functions senses and actions in couenant with Iob 31. 1. vs that they shall in all things obey him and doe nothing which is displeasing vnto him Fourthly by renewing our faith daily we shall with it renew all the sanctifying and sauing graces which issue from it and depend vpon it and by watring the roote giue vertue and vigour vnto all the branches and fruits which spring from it whereas contrariwise wee shall spend all our labour in vaine if neglecting faith we vse all diligence and indeuour to increase in loue patience hope or any other grace or to bring foorth plentifull fruits of them in a Christian conuersation and the workes of mercy and charity like those who take much paines in watring the boughes and branches of a tree and neuer take care to water the roote More especially if wee daily renew our faith wee shall heereby confirme our affiance and confidence in God in all things and at all times for when we firmely by faith apply vnto our vse the power wisedome goodnesse promises and prouidence of God and with strong imbracements vnite them vnto vs we may easily with all safety and security rest and rely vpon them We shall heereby also strengthen our hope which is nothing but an expectation of the things beleeued and according as our faith is strong or weake in apprehension of the promises so also is our hope which waiteth for their fruition Wee shall increase by it our loue towards God for the more and oftner we apprehend the diuine fire of his loue towards vs the more our cold hearts are thereby inflamed with the heate of it so that we returne vnto him loue for loue And our zeale of Gods glory there being no stronger argument to make vs in all things earnest to glorifie him then to be fully assured that he will glorifie vs. It will worke in vs and daily renew our patience when as we daily renew our assurance that all our afflictions are the chastizements of a louing Father and not the punishments of a seuere Iudge that they are stinted and measured out vnto vs both in respect of their quantity and continuance by a most wise prouidence which will not let them exceed either our strength or necessity that they are inflicted out of meere loue and are signes not of our reiection but adoption and saluation that they shall Rom. 8. 18. 2. Cor. 4. 17. haue a good issue and worke together for the best for the inriching of vs with spirituall grace and the furthering of our eternall glory It will increase our peace of conscience when as our assurance is daily renewed of our peace with God the remission of all our sinnes and victory ouer all the enemies of our saluation of our safety vnder his protection and that nothing shall be able to separate his loue from vs. It will daily replenish our
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things
haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed
of God with his Saints Angels as the perfect garment of Christs righteousnesse already thorowly finished by his death and resurrection and those rich ornaments of his spirituall graces which are now inchoate and begun and shall be perfected in the life to come and not stay here but also as carefully apply and put them on by the hand of faith as we doe our apparell with the hands of our bodies which otherwise will doe vs no more good then the best garments lying in our Phil. 3. 9. Rom. 13. 14. Eph. 4. 23 24. chests and neuer applied to the vse of our bodies And finally seeing wee content not our selues to clothe some parts of our bodies that need clothing and leaue others naked but to haue them all couered with fit ornaments for euery seuerall part so let vs not rest contented to haue our soules in part clothed and in part left naked in their naturall deformities but to haue all ornaments of sanctifying and sauing graces put on taking daily most care to supply that wherein we finde our selues most defectiue §. Sect. 4 That in our first meditations we must renew our faith and repentance Now as we are thus to take these all other such like good occasions of holy and heauenly meditations so our chiefe care must bee that wee doe daily renew our repentance and faith in Christ vsing to this purpose all those helpes and meanes which I haue formerly prescribed For the better performance of which dutie we must set a sure watch before the doores of our hearts to keepe out all wandring thoughts and earthly desires from entring into them which would distract vs in this holy exercise or if any through heedelesnesse haue crept in at vnawares our second care must bee to strangle and choake them as soone as they are entred and to checke our selues in that we haue beene so negligent in keeping our watch But aboue all things we must take heede that wee doe not countenance and defend our infirmities and slips in this kinde by obiecting against this exercise that it will take vp too much time and our leisure will not serue in respect of the workes of our callings which we must not neglect and our many and waighty occasions and affaires which are sufficient to take vp our whole time and exercise all our thoughts for the right ordering and managing of them For there is no man so much imployed in worldly businesse who doth not waste more time idlely and vpon vnnecessary things which bring no profit to his soule body nor state then is required for these spirituall meditations which being short in themselues may yet be more contracted into such a narrow roome that lesse then one quarter of an howre may be sufficient for them The which wee may reasonably thinke will be no hinderance to our profitable proceedings in our worldly affaires and duties of our callings seeing a good beginning is a great furtherance to a good ending and an ill conclusion in matters that concerne our earthly estate cannot arise from such holy and heauenly premises Yea rather we may with faith and a good conscience assure our selues that seeing the Lord only buildeth the house and without his blessing Psal 127. 1 2. all our labours and endeuours are spent in vaine he will so order all our affaires with his prouidence that the haruest which we are to reape of our labours in the whole day following will not be the worse because we haue offered vnto him the first fruits of the morning nor that he will abate vs of our wages because we haue beene carefull to doe him better seruice Or though hereby we should be somewhat scanted in earthly things yet is there no reason why we should be discouraged frō performing these religious duties seeing they are as much more excellent waighty and necessary then all earthly affaires and the profits and pleasures that do accompanie thē as the soule excelleth the body spiritual graces worldly trifles and heauenly happinesse the momentany and mutable vanities of the earth §. Sect. 5 The manifold benefits which will arise from these religious morning exercises Neither can our time be more profitably imployed then in these holy exercises as will appeare if we consider the manifold fruits and benefits which we shall reape by them For we shall hereby preserue and increase the sincerity and vprightnesse of our hearts and strengthen our resolutions in going on cheerfully and faithfully in the duties of Gods seruice the day following with greater care and vigilancy then we did the day before we shall keepe our hearts wel seasoned with the loue feare of God throughout the whole day when as we fill them with this precious liquor betimes in the morning before they be taken vp and tainted with carnall lusts and worldly vanities We shall moue the Lord to sow in our hearts the seedes of his graces when as like good grounds they are thus wel prepared to receiue them and when they spring vp in vs they will grow the better and faster being well watered in the morning and indure without withering when the sun of persecution ariseth and euen scorcheth with the heate of afflictions We shall preserue our soules from the poysonous contagion of the sinfull times when as before we goe abroad into the infectious ayre we haue betimes in the morning taken our spirituall cordials and antidotes We shall keepe the fort of our hearts from any danger of sacking and surprizing by Satans tentations when as betimes in the morning we haue strengthened all our fortifications and stopped the chiefe passages which leade vnto them Our liues will be the better ordred throughout the whole day when we haue thus well begun to order them in the morning and wee shall performe all duties of holinesse and righteousnes with much more ease and facility pleasure and delight when as by these meditations wee haue acquainted our hearts with them and haue made them familiar with vs by this sweete society We shall not neede to feare the encounters of our spirituall enemies when as we haue betimes betaken vs to our weapons and put on our Christian armour before wee haue put on our clothes Our hearts wil be filled with ioy and comfort in God when as we do thus often reassure our selues of his loue and we shall be safe vnder his gracious protection seeing if we thus wake with God and seeke him Iob 8. 5 6. betimes he will awake for vs and make the habitation of our righteousnesse prosperous as Bildad speaketh Finally if our hearts be thus timely taken vp with these holy meditations they will keepe the roome for such as are of their own nature quality not suffring those which are sinfull carnall meerly worldly to enter and so shall we be fitted for the next following duty of prayer when our hearts are prepared and lifted vp from the earth in these religious thoughts and are not distracted
and example who chose rather to speake fiue words 1. Cor. 14. 19. with vnderstanding that he might teach others then ten thousand words in an vnknowne tongue and fitted his speech vnto those which were babes in Christ and fed them with milke and not with stronger meate because 1. Cor. 2. 2 3. they were not able to beare it becomming vnto the weake as weake that Chap. 9. 22. hee might gaine the weake and all things to all men that he might by all meanes saue some Finally that Salomon himselfe who excelled in all learning and wisedome stooped to the capacity of the meanest and fitted his Pro. 1. 4 5. speech that not onely the wise in heart might increase in learning but also that the simple might attaine vnto wisedome §. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing First because it is Gods Commandement And thus haue wee shewed the causes of the great neglect of this holy exercise Let vs in the next place consider of some reasons which may reforme it and perswade all sorts of men to put it in practice with more diligence The which may be reduced vnto two heads as respecting either gouernours of families and Ministers who are to giue instruction or inferiours in the family as children and seruants and people in the congregation that they may giue themselues ouer to bee instructed by them The former sort may be perswaded by these reasons First because it is Gods Commandement that parents and gouernours of families should teach and catechize their children and seruants not onely instructing them in the knowledge of Christian Religion but also requiring an account of them by way of questions and answers how they haue profited by their teaching for the increasing of their knowledge Thus the Lord requireth of the people of Israel that they should not onely themselues remember and lay vp in their hearts his words and workes which they had heard and seene but also that they should teach them their sons and Deut. 4. 9. 6. 7. Exod. 12. 26. their sonnes sonnes And in another place These words which I command thee this day shall bee in thine heart and thou shalt teach them diligently vnto thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Psalmist saith that God established a Testimonie in Iacob and appointed a Law in Israel which he coÌ„manded their fathers that they should make them known Psal 78. 5 6. vnto their children c. But if parents neglect this dutie Ministers are tyed to performe it both by Christs precept who inioyned them to feede his Lambes as well as his Sheepe and also by his example seeing his care extended to little children whom hee would haue to come vnto Marke 10. 14. him and also in his childhood submitted himselfe to this ordinance of God though he were replenished with all diuine wisedome and more fit to teach then to be taught of others and sitting as it is probable among the cathecumenoi which came to be catechized heard the Doctours and Luk 2. 46. asked them questions Now Christs examples in holy duties are our instructions according to that I haue giuen you an ensample that you should Joh. 15. 13. The second reason drawne from the loue of parents doe as I haue done to you The second reason is drawne from the loue of parents towards their children and of pastours towards their flocke which ought to extend vnto the soule more then to the body as being much the more excellent part And therefore if they prouide for their bodies all things necessary as food clothing houses lands how much more should they be carefull for the nourishment of their soules which if they neglect they shew plainly that their loue is carnall and but to the halues louing onely the worse part or rather none at all For Godlinesse is the chiefest 1. Tim. 6. 6. and 4. 8. gaine and is profitable both vnto body and soule for all things hauing the promises of this life and of that which is to come §. Sect. 5 Other reasons inforcing the former duty The third reason is taken from the consideration of their naturall pronenesse vnto euill euen from the brest as experience teacheth which by Prou. 22. 6. nunc adhibe puro pectore verba â—â—cr nunc te melioribus offer Quo semel est imbutarecens seruabit odorem Testadiu Horat. ad Lollium epist lib. 1. ep 2. wholesome and timely instruction is to bee preuented that being first seasoned with this precious liquor of true Religion and sauing knowledge they may retaine the taste and sauour of it to the end of their dayes According to Salomons counsell Traine vp or as the word signifieth Catechize a child in the way that he should goe and when he is old he will not depart from it Vnto which if we adde their readinesse to relapse into their naturall corruptions if by wholesome instructions they bee not daily confirmed and strengthened in good courses and how soone sinne will grow to a custome and bring them to an habite of wickednesse from which they can hardly afterwards be reclaimed wee shall easily vnderstand the profit and necessity of this exercise Fourthly the desire that children and seruants should performe their duties to their parents and gouernours should make them carefull in the first place to teach them Religion and the true feare of God For if this be not the foundation all other obedience is false and counterfeit seeing they who yeeld it are onely tyed vnto it in the carnall bonds of feare and rewards and therefore it quite ceaseth when they cease Neither will any with an honest heart and good conscience performe it if it rise not out of loue and obedience towards God but with respect of persons self-selfe-loue and such other sinister and by-respects Fifthly the care which euery Christian should haue to propagate the Church of God should mooue them to this duty seeing God is thereby glorified when as his Kingdome is inlarged and aduanced for as the Wise man saith In the multitude of a people is the honour of a King Now Prou. 14. 18. this is most reasonable that God who created our children should be honoured by our consecrating of them vnto his seruice and that wee should re-deliuer them vnto him who first gaue them vnto vs seeing they are his by a double right both of creation and redemption and also chalenged 1. Cor. 6. 20. Psal 127. 3. by him as his owne right and heritage Sixthly this may moue vs vnto this duty if we consider that the time of youth is most seasonable for instruction seeing then like waxe they are most apt to receiue all impressions of good or euill and also to retaine them when they are receiued And therefore let it be the care of all
foorth the fruits of our inward sincerity in our outward practice that men seeing the light of our Mat. 5. 16. 1. Pet. 2. 12. godly liues may take occasion thereby to glorifie our heauenly Father for heerein he is glorified if wee bring foorth much fruit the which being Ioh. 15. 8. the maine and supreme end of all things we are in whatsoeuer wee doe chiefly to aime at it as the Apostle exhorteth Thirdly wee must ioyne 1. Cor. 10. 31. outward conformity vnto our inward sincerity to testifie our thankefulnesse vnto God for his innumerable benefits both spirituall and corporall without which we shall fall into the vice of vngratitude which is so odious both to God and men In respect of our neighbours also wee must approoue our inward piety by our outward practice that wee may edifie them by our good example for if our lights shine before them they will glorifie our Father which is in heauen if we haue our conuersation honest among Mat. 5. 16. 1. Pet. 2. 12. vnbeleeuers they will giue glory to God in the day of their visitation Secondly to auoyd offence which they are ready to take when they see our conuersation 2. Cor. 6. 3. contrary to our profession Now we must giue no offence in any thing because there is a fearefull woe denounced against those by whom offences Mat. 18. 7. come and that iustly because as much as in them lyeth they destroy those for whom Christ hath died Thirdly that we may hereby gaine them 1. Cor. 8. 11. to Christ when they see our holy conuersation coupled with feare Wherein we are to follow the Apostles example who pleased all men in all things not 1. Pet. 3. 1 2. seeking his owne profit but of many that they might be saued In respect of our selues we are to approue our sincerity by our outward practice in an holy conuersation that heereby we may be assured that our hearts are vpright before God seeing the goodnesse of the tree can no otherwise be knowne Mat. 7. 17. Iam. 2. 27. then by the good fruits which it beareth nor the life of Grace discerned but by the breath of holy and righteous words and actions Secondly because we can no otherwise haue the peace of a good conscience in the assurance of our election and saluation vnlesse we bring foorth in our liues the 2. Pet. 1. 10. fruits of sanctification Thirdly because by our outward obedience our inward graces are exercised and by exercise increased which otherwise will faint and languish Neither will God giue vs the Talents of his graces vnlesse we will put them out to vse that he may be glorified and our brethren aduantaged by their increase Whereas if like good Vines we be fruitfull in the duties of piety and righteousnesse he will purge and prune vs that Joh. 15. 2. we may bring forth more fruit Fourthly that we may adorne our profession when as we walke worthy that high calling whereunto we are called and approoue Eph. 4. 1. Mat. 5. 48. our selues to be the children of God and heires of heauen by resembling our heauenly Father in holinesse and righteousnesse according to that of the Apostle As he that hath called you is holy so bee ye holy in all 1. Pet. 1. 15 16 17. manner of conuersation Because it is written Be ye holy for I am holy And if ye call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare §. Sect. 3 That Christian apologie and outward profession of the Truth is required Now as wee are to exercise the wholy body in the outward practice of obedience and the duties of a godly life as our eyes in seeing our eares in hearing c. so especially must we approoue our practice of piety both by our words and workes By our words both by Christian profession and holy communication For if our hearts bee vpright before God and serue him in sincerity and truth then will wee make an outward profession of what wee inwardly beleeue namely that God is our God and we his Children and seruants and that wee imbrace his truth of Religion and will in all things conforme our selues vnto his reuealed will So the Apostle saith that as with the heart man beleeueth vnto righteousnesse Rom. 10. 10. so with the mouth hee confesseth to saluation And the Psalmist I beleeued Psal 116. 10. and therefore I spake the which as it was his owne practice as appeareth in those words I will declare thy Name vnto my brethren in the Psal 22. 22 23. middest of the Congregation will I praise thee so in the next words hee telleth vs that it is generally the practice of all that feare God Yee that feare the Lord praise him all yee the seede of Iacob glorifie him The which profession of our faith ought not to bee forced and constrained but free and liberall as oft as wee haue any hope thereby to glorifie God or edifie those that heare vs according to that of the Apostle Peter Sanctifie the Lord God in your hearts and bee ready alwayes to giue an 1. Pet. 3. 15. answere to euery man that asketh you a reason of the hope that is in you with meekenesse and feare For otherwise if our profession is likely to tend to Gods dishonour by exposing his Truth to skorne and blasphemy and our persons to the rage and violence of prophane miscreants our Sauiours rule must take place Cast not that which is holy vnto Dogs nor pearles Mat. 7. before Swine c. And as wee are to bee free and cheerefull in our profession so also to bee bold and couragious not fearing the face of man nor denying or suppressing the truth for feare or fauour either to please men or to auoyd our owne trouble according to the example of Dauid who professeth that hee would speake of Gods Testimonies Psal 119. 46. before Kings and would not bee ashamed and the Apostle Paul who professed before the Gouernour that after that way which was called Act. 24. 14. heresie by the enemies of Gods Trueth hee worshipped the God of his Fathers beleeuing all that was written in the Law and the Prophets To which purpose wee are alwayes to remember that saying of our Sauiour Christ Whosoeuer shall confesse mee before men him will I confesse also before Mat. 10. 32 33. my Father which is in heauen But whosoeuer shall deny mee before men him will I also deny before my Father which is in heauen Secondly vvee must testifie our integrity of heart by our holy communication the principall scope whereof must bee the glory of God according to the example of Dauid who professeth that hee had not hid Gods righteousnesse Psal 40. 10. within his heart but had declared his faithfulnesse and saluation and had not concealed his louing kindnesse from the great
little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
to all but to apply a fit portion vnto all sorts of hearers and a great measure of wisedome and vnderstanding through the outward helpes of study and learning and the inward illumination of Gods Spirit that he may bee able to instruct those which are ignorant according to that in the Prophet Malachy The Priests lips should keepe Mal. 2. 7. knowledge namely as Iosephs corne in the store-houses for the common vse and not a close Prisoner with whom none may bee admitted to conferre sauing his Iaylour and the people should seeke the Law at his mouth Vnto which knowledge and skill there must bee added industrious diligence whereby he is ready to preach the Word in season and out of season reprouing 2. Tim. 4. 1 2. and rebuking with all long suffering and doctrine although hee seeth small fruit of his labours For though the Minister be neuer so rich in the spirituall treasures of learning and knowledge yet if miser-like he doe not communicate them but locketh them vp in his owne braine the poore people are neuer the better but may perish in their ignorance euen as he Ezek. 33. 8. shall doe in his sloth and vnfaithfulnesse Thirdly he must haue his heart affected with sincere loue of the people whereby hee is mooued in all 1. Pet. 5. 1 2. things to seeke their good and to preferre their saluation before his owne priuate profit The which loue in the teacher will make way in the hearts of his hearers not onely for his instructions and comforts but also his admonitions and reproofes seeing they come not out of any spleene but out of meere loue and feruent desire of sauing their soules In the act and execution of his Ministeriall function he is to speake nothing but Gods Truth as from him and as before him in his pure sight which discerneth all errour and in his glorious presence who hateth and abhorreth all vanity and hypocrisie And that not after his owne manner chiefly ayming to magnifie himselfe in the ostentation of his owne learning and gifts but in the demonstration of the Spirit aboue all desiring and indeuouring to glorifie God in the saluation of his hearers §. Sect. 5 That the word must be preached powerfully and plainely Whereunto these two things are required namely that he preach the Word powerfully plainly powerfully to the consciences of all plainly to the capacity as much as in him lieth of those which are most simple Of both we haue the Apostle Paul for our patterne who though he were most learned aboue all other the Apostles both in arts and tongues and all other learning of the Iewes yet came not in excellency of speech nor the 1. Cor. 2. 1 2 4. inticing words of mans wisedome but in demonstration of the Spirit and of power desiring to know nothing that is to make shew of no other knowledge sauing Iesus Christ and him crucified and preferring fiue words spoken to the vnderstanding 1. Cor. 14. 19. of his hearers aboue ten thousand in an vnknowne tongue Yea we haue heerein our Sauiour Christ himselfe as our Precedent who preached the Word not like the Scribes and Pharises after a ieiune and Scholasticall manner but with all power and authority And though hee were the wisedome of his Father in whom all treasures of knowledge and learning were Col. 2. 3. hid and the word of his Father exceeding in sound eloquence both men and Angels yet preached the Word in a plaine phrase and humble manner of speech not respecting what hee was able to speake but what his Disciples were able to heare conceiue and carry away like a louing and Mar. 4. 33. Ioh. 16. 12. carefull nurse chawing the harder and stronger meate in his mouth that they might the better receiue it whilst he explained more difficult points by easie and familiar similitudes Neither had hee onely care of more thorowly informing those who were men growne in knowledge by teaching them the high and hidden mysteries of his Kingdome but also of Ioh. 3. 3 4 5. instructing his little children and yong nouices in the first principles of true Religion as it was prophesied of him by Esayas All thy children shall Esa 54. 13. be taught of the Lord and great shall be their peace And like a faithfull and Ioh. 6. 45. carefull Shepheard hee did not onely apply himselfe to feed his whole flock but extended his care and loue chiefly to his yonglings gathering his Esa 40. 11. Lambes with his arme and carrying them in his bosome and gently leading those which were great with yong The which care and charge when hee was to ascend on high hee deputed to the Apostle Peter and in him to all the whole Ministery that they should feed his tender Lambes as well as his older and stronger Sheepe And therefore though the ouer-wise Grecians account the simple preaching of Christ crucified foolishnesse and the learned 1. Cor. 1. 23. Doctors of the world make themselues sport with this easie plainenesse Let all that truely feare God chuse rather to imitate Christ and his Apostles in their course of preaching labouring to speake vnto the capacity of the meanest and simplest seeing the charge of their soules is commended vnto them by our great Shepheard as well as theirs who are of greatest vnderstanding and the soules of all being alike deare vnto God they shall giue account of one as well as of another of the little Lambes as well as of the Rammes of the flocke And seeing we must not only take care for our selues that wee may goe to heauen alone but are appointed Captaines and Leaders of Gods Armies wee must not skorne plaine wayes wherein all our company may goe with vs the weake and sicke as well as the strong and healthy and mount aloft in learned discourses and Scholasticall speculations as it were vpon the Alpes which are no lesse high aboue their capacity then cold and heartlesse giuing no warmth to their zeale and deuotion or trauell in the craggy and rough wayes of knottie controuersies needlesse genealogies and abstruse difficulties where wee shall leaue all our hearers afarre off behind vs but chuse rather such faire wayes and beaten paths as will bring vs and our company with vs with most speed and safety to the end of our iourney For though heereby we cannot commend our strength and swiftnesse though we outrun others that haue set out before vs because they go in mountainous wayes farre about yet we shall commend our wisedome and prudence in that we haue chosen the fairest and neerest way And surely if an vnpartiall view were taken of seuerall congregations and iust tryal made whether those haue best thriuen in the Christian growth who haue bin diligently fed with ordinary food and daily bread or those who are sometimes feasted with a banket of delicate dishes I doubt not but it would be found that as sometime Daniel Dan. 1.
exacting more then their due and the Souldiers that they should beware of offering violence vnto any man but bee content Luk. 3. 12 13 14 with their owne wages And our Sauiour hauing to deale with rich landed men willeth them to take heed of couetousnesse And the Apostles Paul and Luk. 12. 15. Peter speaking vnto Ministers and Pastors exhort them to take heed to Act. 20. 28. their flockes committed vnto their charge that they did feed them with the bread of life not by constraint but willingly not for filthy lucre but of a 1. Pet. 5. 2. ready mind Finally we must watch ouer our hearts that they be not corrupted and drawne away from God with the sins of the times and Countrey in which wee liue both because wee are apt to follow a multitude in doing euill and are easily mis-led by bad examples our corruption like tinder receiuing and nourishing these hellish sparkes and being falne into these sinnes wee are apt to continue in them without feeling or remorse the multitude of offenders taking away the sense of sinne And therefore as in infectious times and places we are not willing vnlesse we be fooles to haue the plague for company but the more the contagion is spred the more we increase our care that we doe not come into places infected or if we be constrained through the necessity of our calling to liue in them yet we take heed that we doe not consort with those that are visited further then necessity and charity requireth and carefully and continually vse our best preseruatiues to keepe out the infection or if wee be tainted the best Antidotes and Cordials to expell the poyson with all speed before it haue seazed vpon the heart so must we vse the like or greater care when we liue in places and times infected with speciall and haynous sinnes that wee shunne those that are tainted with them or vse our best preseruatiues to preserue vs from their infection or if wee be touched in the common contagion that wee doe not nourish the poyson in our hearts by carnall loue but expell it with what speed we can by rising againe in vnfained repentance seeing the danger heere as farre exceedeth the other as the soule the body the euils of sinne the euils of sicknesse or death which is endlesse and euerlasting that which is corporall and momentany And thus we are to watch ouer our soules hearts and internall faculties The like watch we must keep ouer our all outward parts and first ouer all our senses the which are the gates of our soules by which all things enter nothing almost being in the vnderstanding heart and memory which hath not found admittance by the senses And therefore as those who desire to preserue the city in safety when it is besieged do keep most diligent watch about the gates suffering none to passe in or out but onely knowne friends without due examination whether their comming be for good or ill so being besieged on all sides by our spirituall enemies we must keepe a strait watch ouer our senses which are the vsuall passage by which they send their forces to surprize vs admitting nothing to enter without due triall taken whether it be a friend or foe to our saluation for as long as we thus watch the gates and keepe them fast locked and barred against all euils the City of our soules and Castle of our hearts can neuer be sacked and spoyled by all the might and malice of our spirituall enemies Now this watch ouer our senses doth chiefly consist in two things First in restraining them of their liberty and not suffering them to range and roue at pleasure and whither they list nor to satisfie themselues euen vnto saciety with sensuall delights and full fruition of their seuerall obiects but oftentimes stopping them in their course and full careire let vs call them to account whether the things which they are exercised about are as profitable to our soules as pleasant to our senses or contrariwise if they doe not like sweet drinkes conueigh into our soules some deadly poyson and bring more hurt and hinderance to the life of grace then ioy and comfort to the life of nature Secondly when wee allow our senses to take their pleasures we must carefully obserue that they delight thēselues only in things lawful both in respect of matter measure and manner not suffering our eyes to gaze vpon hurtfull vanities and lasciuious and wanton obiects nor our eares to heare scurrilous iests and such rotten speeches as will corrupt good manners nor our taste to draw vs on by delighting in pleasant meates and drinkes to excesse gluttony and drunkennesse but as wee may to satisfie nature and to refresh and comfort our hearts giue some liberty vnto our senses to inioy their delights so our care must be that we not onely make choyce of lawfull obiects but also that they be exercised about them in a right manner and so moderated in respect of the measure that our hearts doe not surfet of them nor be glewed by carnall delight vnto the earth and so made vnfit for spirituall exercises and heauenly meditations But we must so vse these sensuall pleasures as not abusing them to cheere the spirit and not pamper the flesh as comforts in our pilgrimage to make vs to goe on with more cheerfulnesse in our way and not as impediments to hinder vs in our iourney by fastening our hearts vnto the vanities of the world CAP. X. Of Christian watchfulnesse ouer the senses our tongues and actions §. Sect. 1 Of watching ouer our senses MOre especially wee must keepe this carefull watch ouer our eyes which are the windowes of our soules through which they behold all earthly obiects not suffering them to roue about at pleasure and to glut themselues with delightfull sights but restraining them as much as we can that they doe not behold that in this kind which it is not lawfull to couet For of seeing Math. 5. 28. comes louing and of louing lusting and desiring We must keepe them from beholding any thing that may be vnto vs a ground of tentation whereby we may be drawne into any sinne or which may be a distraction vnto vs in Gods seruice and hinder our well-performing of any Christian exercise but let vs as neere as wee can make choyce of such sights as will more profit the soule then please the sense Thus Iob watched ouer his eyes and because he would be sure to keep them within compasse he leaueth them not to their owne liberty but keepeth them vnder couenant that they should not in any wanton manner so much as looke vpon Iob 31. 1. a woman And this is that which Salomon meaneth where he saith that the wise mans eyes are in his head but the eyes of a foole are in the ends of the Eccles 2. 14. earth Not that they doe not all alike stand in their heads but that a wise man
quickned and confirmed whilest as one saith It distinguisheth things confused and collecteth them being Bernard de consid lib. 1. scattered searcheth out secrets and seeketh after truth examineth things probable and findeth out such as are fained and coloured disposeth of things to bee done and thinketh and considereth of that which wee haue done Our wills likewise heereby are purged from their stubbornenesse and rebellion and by conuersing with God learne to frame and fashion themselues in obedience to his most iust and holy will and to chuse and refuse good and euill according to the direction of holy reason §. Sect. 5 That this Meditation effectually worketh vpon the heart and affections for the sanctifying of them And as it thus powerfully worketh vpon the superiour faculties of our soules so with much more efficacie vpon our hearts and affections For it not onely purgeth our hearts from vncleane and noysome lusts and replenisheth them with holy and heauenly desires but also mollifieth their hardnesse and maketh them soft and tender and as the waxe when it lieth in cold places groweth so hard and stiffe that it will breake rather then bow but being laid in the Sunne becommeth soft ready to melt and fit to take any impression so when wee neglect this duty our hearts being estranged from God become hard and obdurate but when by Meditation we draw neere vnto him the beames of his fauour shining vpon our hearts doe make them soft and flexible and so fit for any holy impression which hee is pleased to make in them And thus when our hearts are dead and dull this holy exercise will quicken and reuiue them and when they begin to bee drowzie through carnall security it awakeneth and rowzeth them vp that they doe not lye snorting in the sleepe of sinne It doth as much as any other Christian exercise worke vpon our affections purging them from worldlinesse and sensuality and sanctifying and fitting them for Gods seruice It inflameth our loue towards God and all spirituall and heauenly things for as in worldly matters of looking commeth louing so heere by meditating vpon these greater excellencies and taking as it were a full view with the eyes of our minde of their beauty and perfection wee come to haue our hearts inflamed with their loue and long after nothing more then their fruition It kindleth also our zeale and deuotion in Gods seruice when as thereby we come to see that it is the maine end of our comming into the world that all other labour is vtterly lost and all our strength is spent in vaine which is imployed in the pursuite of worldly vanities that profit not and finally that whatsoeuer paines we take in Gods seruice is to good purpose being richly rewarded in this world and the World to come It worketh in our hearts affiance in God when as we consider of his truth in his promises and all-sufficiencie in performance and a true and sonne-like feare of him when as we thinke seriously of his infinite loue his soueraignty power and glorious Maiesty It draweth vs on to performe sincere obedience not onely passiue in suffering what God inflicteth when we consider that it proceedeth from loue and tendeth to our good and the furthering of our saluation but also actiue for who will not willingly serue such a Master that duely meditateth on his goodnesse in himselfe and bounty towards vs Besides by meditating vpon Gods Law we are drawne on to keepe it when as wee consider the excellencie of it and the benefits and fruits of our obedience and as euill thoughts are a strong inducement to bring vs to euill workes so also it is in those that are good For as the Apostle Iames seemeth to make it the thoughts are the first seeds which are suggested Iam. 1. 12 13 14 into our minds and hearts the which being entertained with delight doe cause as it were the first conception of our actions and this is done when the affections are tickled and allured with the things that by the thoughts are propounded vnto them which are as ready to imbrace what the iudgement approoueth as the hungry stomake such meate as is commended vnto it by the taste And the affections moouing and inclining the will doe nourish the conception as the child in the wombe till it come to perfect shape whereupon consent follovving it is brought to the birth and produced into act opportunity seruing as the Midvvife the vvill as Vice-roy to reason hauing command ouer all the inferiour povvers and parts and inioyning them to execute that vvhich the mind first suggested the affections imbraced and it selfe liketh and approoueth Finally as it dravveth vs on to obedience so it maketh vs constant in it because it is not grounded vpon Booke-knovvledge or that vvhich entring by the eare goeth not much further but floteth in the braine and neuer descendeth into the heart the which faileth vanisheth vpon many occasions as the scorching heate of persecution the tentations of the deuil the sophisticall wiles of cunning heretikes which ouerturning such a speculatiue knowledge as it were the foundation doe bring all to ruine that is built vpon it but it is settled vpon such a knowledge as is wrought into the heart and affections by Meditation which vvill not lose their hold of those good things and sweet comforts of which they haue tasted and thorowly fed vpon to the nourishing of the soule in all Primum ipsum fontem suum id est mentem de qua oritur purificat consideratio deinde regit affectus dirigit actus corrigit excessus c. Bern. de considerat lib. 1. grace and goodnesse and strengthening of it vnto all holy duties although the knowledge of the braine being too weake to withstand such opposites doth vtterly faile both in offensiue arguments and defensiue answeres In a Word this Meditation is most profitable for all parts and purposes For as one saith It purifieth the minde that is the first fountaine from which it springeth it gouerneth the affections it directeth the actions correcteth excesse composeth our manners orderly amendeth and graceth our liues and finally conferreth experimentall and feeling knovvledge both of things diuine and humane §. Sect. 6 That the exercise of Meditation is very necessary Finally this exercise of Meditation is no lesse necessary then profitable for it is the food of our soules or if you will the stomake and naturall heate whereby it is disgested which preserueth our spirituall life without which we can no more continue in good liking and well-being then our bodies without meate For as they may liue for a good time in a weake estate and poore plight if they cast vp their food soone after they haue eaten it by vertue of some small reliques that remaine behind but can neuer bee fat healthy and strong if the meate bee not retained concocted and applied to the seuerall parts so our soules may liue the spirituall life of grace by hearing and reading
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
all lawfull things might command him and had power to reward him if he condescended to her desire and to bring him into much trouble and danger if he gaue her a repulse and had also the opportunity of secrecie which freed him from shame and punishment yet resisted the tentation by this alone consideration that he should hereby grieuously sinne against Gen. 39. 9. God who was a beholder of all his actions Whereas on the other side nothing doth make men sinne more boldly and securely then when hauing put God out of their sight they imagine they are out of his and that he eyther seeth or regardeth not their workes of wickednesse Thus the eye of the adulterer waiteth for the twy-light saying No eye shall see mee Iob 24. 15. And wicked men thus incourage themselues in their wickednesse saying How doth God know can he iudge thorow the darke cloud Thicke cloudes are Iob 22. 13 14. a couering to him that he seeth not and he walketh in the circuit of heauen So the Psalmist saith that the mighty men of the world hearten themselues on in their oppressions breaking in pieces Gods people and afflicting his heritage Psal 94. 5 6 7. slaying the widdow and stranger and murthering the fatherlesse saying The Lord shall not see neither shal the God of Iacob regard it And hauing complained that the proud and violent had risen against him and sought to destroy his innocent soule he rendreth this as the reason of it Because they Psal 86. 14. and 10. 4 5. had not set God before them §. Sect. 3 That the consideration of Gods presence would effectually moue vs vnto all good duties And as this consideration that God is present and beholdeth all our actions powerfully restraineth vs from all sinne so doth it effectually moue vs vnto all good duties of his seruice For if it be a strong motiue to make a subiect diligent and cheerfull in doing the will of his Soueraigne who is able to preferre him and bountifull to reward him when he taketh notice of his paines and is an eye-witnesse of all his seruice and if a souldier will fight valiantly and hazard himselfe to all dangers when the eye of his Generall is vpon him then much more would wee spare for no paines in performing the duties of Gods seruice and in fighting his battels against the spirituall enemies of our saluation if wee alwayes remembred that the eye of our supreme Soueraigne and chiefe Commander were still vpon vs who is infinitely able and no lesse willing to preferre and reward vs for our well-doing And this argument Dauid vseth to stirre vp himselfe vnto all good duties I haue kept saith hee thy Psal 119. 168. precepts and thy testimonies for all my waies are before thee Yea this consideration will preserue vs from all hypocrisie and cold formality in Gods seruice and make vs to performe all good duties in a good manner with integrity and vprightnesse of heart Because the Lord beholdeth not only our outward actions but also our secret intentions and as hee chiefly requireth that we should giue him our hearts and worship him in spirit and truth so doth he take speciall notice whether we doe so or no. And this argument the Lord himselfe vseth to perswade Abraham to vprightnesse because he was euer before him Walke before me saith hee and bee Gen. 17. 1. vpright And Dauid walked in his integrity because he knew that he was to Psal 26. 1 2. be iudged and examined not by men but by God who would try not onely his outward actions but also his reynes and his heart And the same motiue he vseth to perswade his sonne Salomon to serue the Lord with an vpright 1. Chron. 28. 9. heart and a willing mind because he searcheth all hearts and vnderstandeth all the imaginations of the thoughts And finally this moued Cornelius to heare Act. 10. 33. the Word of God with all feare and reuerence because they were all in Gods presence and the Apostle to preach it purely and not deceitfully as 2. Cor. 2. 17. though he would make Merchandize of it but in all sincerity because as it was the Word of God and not of man which he preached so hee did speake it in Christ as in Gods sight and presence And surely if when wee set our selues to serue God we did duely consider that his piercing eye did behold our hearts and thoughts as well as our outward behauiour wee could not content our selues with the seruice of our lips hands and knees and suffer our hearts to goe a wandring about worldly vanities because we would know that God whom we serue is not contented with it Wee would be ashamed that he should behold our hypocrisie and formall seruice our hearts going one way and our tongues another seeing wee would blush for shame if men like vnto our selues could looke into our hearts and see how we dally and trifle with God who will not be mocked Leuit. 10. but if they will not honour him will honour himselfe in all that draw neere vnto him CAP. XXVI Of the last priuate meanes of a godly life which is experimentall knowledge §. Sect. 1 What this experimentall knowledge is and the practice of it in many examples THe last priuate meanes whereof I will speake which may helpe and inable vs to leade a godly life is experimentall knowledge whereby wee apply whatsoeuer we know either concerning God or our selues vnto our owne particular vse and indeuour to profit by it in the practice of holinesse and righteousnesse Thus wee are not onely to know that God is a gracious Father in Christ as to others so vnto vs but to labour to haue the experience of it in our selues by feeling the beames of his fatherly loue warming our hearts and inflaming them with vnfained loue towards God againe by obseruing his fatherly prouidence watching ouer vs and how often wee haue been thereby powerfully defended from our many and mighty enemies deliuered out of imminent dangers freed from many afflictions when as we saw no meanes of escaping and graciously relieued and prouided for in our wants and necessities when we haue had no possible meanes to supply them Thus knowing God to be Omnipotent in power we must labour to haue a feeling experience of it in his continuall supporting vs both in respect of our soules and bodies notwithstanding our owne frailty and weaknesse in which we should haue often perished in respect of the one through worldly dangers and in respect of the other through spirituall tentations did not he sustaine vs with his might and glorifie his power in our infirmities and 2. Cor. 12. 9. weaknes And thus knowing God to be true of his word yea truth it selfe we must labor to haue the experience and feeling of it in our selues by obseruing how he hath at all times made good his promises vnto vs euen then when by reason of
should raise it vp at the lâ—st Day It standeth vpon not our resolution or loue towards God but vpon his vnchangeable counsell and decree which shall stand who hath not appoynted 1. Thes 5. 9. vs to wrath but to obtaine saluation by our Lord Iesus Christ and vpon his loue which is immutable and euerlasting for whom he loâ—eth to the end hee Jer. 31. 8. loueth them Not vpon our strength but vpon the power of God who is more mighty to saue then all our enemies to hurt and destroy vs so that Joh. 13. 1. though we be weake and vnable to hold out yet we shall bee established for Rom. 14 4. 2. Tim. 1. 12. God is able to make vs stand and to keepe that which wee haue committed vnto him against that great Day of Christs appearing for he is greater then all and Ioh. 10. 28. none is able to pull vs out of his hand Finally it resteth not vpon the truth of our promises made to God but of his promises made to vs who is a faithfull and true witnesse and all his promises in Christ Yea and Amen For the Apoc. 1. 5. 2. Cor. 1. 20. Lord hath made his couenant with vs and promised that hee will put his Ier. 31. 31. and 33. 33. Esa 59. 21. Ier. 32. 40. Law in our inward parts and write it in our hearts and will be our God and wee shall be his people That he will forgiue our iniquity and remember our sinnes no more that he will put his Spirit vpon vs and that his words which hee hath put into our mouthes shall not depart out of them from henceforth euen for euer and that he will make an euerlasting Couenant with vs and not turne away from vs to doe vs good but will put his feare into our hearts so as we shall not depart from him That though we fall we shall not be cast off because the Lord putteth Psal 37. 24. Psal 112. 6 9. vnder his hand That our righteousnesse shall remaine for euer and that we shall neuer be moued but shall be had in euerlasting remembrance The which Couenant and promises of God are most immutable and vnchangeable For the Mountaines shall depart and the Hils shall be remoued but Gods kindnesse shall not depart from vs neither shall the Couenant of his peace be remoued Esa 54. 10. Yea it is easier for heauen and earth to passe then one tittle of his Word to faile Luk. 16. 17. The which may serue as a forcible argument to perswade vs to serue the Lord in the duties of a godly life seeing when wee are once entred into it we shall be sure to hold out in our Christian course vnto saluation notwithstanding our owne frailty and corruption the many and great difficulties which we find in the way the might malice of all our spiritual enemies for he that hath begun this good worke of grace in vs is able and Phil. 1. 6. willing to perfect it vnto the end The which argument taken from the infallibility of Gods counsell ordaining vs to saluation the Apostle vseth to with-hold vs from all sinne The foundation of God saith he standeth sure 2. Tim. 2. 19. and the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Yea that we might the better bee incouraged to forsake all sinne and to serue God in holinesse and righteousnesse he hath not kept this royall and inestimable priuiledge of our perseuerance in grace vnto saluation as a secret to himselfe but hath so plainly reuealed it in his Word that we may take notice and bee assured of it according to that of the Apostle These things haue I written vnto 1. Joh. 5. 13. you who beleeue on the name of the Son of God that ye may know that hee hath eternall life To the end that thereby our hearts may bee replenished with gladnesse and wee incouraged to hold on in our course with ioy seeing though we haue many lets and mighty oppositions in the way yet we are sure that at the last we shall come safely to our iourneys end §. Sect. 4 The great and inestimable priuiledges wherewith God crowneth a godly life in the world to come And these with many other are the rich and royall priuiledges wherewith God in this world doth reward and crowne a godly life which though they be great and inestimable yet are they all little in comparison of that glorious happinesse which God hath reserued for those that loue and serue him in the world to come being all but short preludes to that heauenly harmony and small earnest-pennies and first-fruits of that maine bargaine and plentifull haruest For there we shall both in our soules and bodies be perfectly freed from all miseries and euils both of sinne and punishment and all teares shall be cleane wiped from our eyes and Apoc. 21. 4. there shall be no more death nor sorrow nor crying neither shall there bee any more paine as the holy Ghost speaketh And contrariwise wee shall there in ioy such honours riches and ioyes as neither the tongue can vtter nor the heart conceiue For we shall inherit a Mat. 25. 34. a Kingdome an b and 7. 31. heauenly Kingdome yea the Kingdome c Act. 4. 22. of God which like himselfe because it chiefly consisteth in the fruition of himselfe is most absolute and infinite in all perfection There we shall be crowned with a d Iam. 1 12. Crowne of life an e 1. Cor. 9. 25. vncorruptible Crowne a f 1. Pet. 5. 4. Crowne of glory There wee shall be perpetually feasted at the great feast and g Apoc. 19. 9. marriage Supper of the Kings Sonne where there shall be nothing but mirth and gladnesse plenty without want and fulnesse without satiety There we shall rest from all our labours and sanctifie vnto God a perpetuall Sabbath continually singing praises vnto him who is the Authour and Fountaine of all our happinesse There we shall swimme in a riuer and torrent of pleasure and haue fulnesse of ioy at Gods Psal 36. 8. and 16. 11. 1. Cor. 15. right hand for euermore There we shall haue spirituall bodies that is such as shall be indued with spirituall and excellent qualities as immortality and agility strength and impassibility beauty and comelinesse brightnes and glory There our soules shal be perfectly renewed according to Gods Image being indued with such wisdome and vnderstanding that wee shall know God and his will our selues and all the secrets and mysteries Eph. 5. 27. both of nature and grace and with such complete holinesse and righteousnesse that there shall be neither spot nor wrinkle in them There we shall haue the blessed and glorious societie of all the holy Saints and blessed Angels and perfectly louing them as our selues we shall reioyce in their happinesse as much as in our owne
and goe astray And if we be not able to try the spirits of our Teachers 1. Joh. 4. 1. Act. 17. 11. and to examine their doctrines by the Touch-stone of Gods truth how apt are wee to become a prey vnto seducers and false teachers and to fall into sects schismes and damnable heresies like blind men who not seeing their way doe stand wholly at the deuotion of their guides to goe with them whithersoeuer they shall be pleased to leade them Againe ignorance of Gods speciall prouidence is a notable pulbacke from pious duties whereby in a gracious and iust maner he doth euen in this life administer dispense his rewards to those that serue him preseruing them from all dangers and from the malice and fury of all enemies who oppose them in their Christian conuersation and prouiding for them all things necessary for their soules and bodies in such a competency and sufficiency as is most fit for his owne glory and their saluation and also his iudgements and punishments to them who neglect his seruice and spend their dayes in the workes of darknesse performing ready seruice vnto sinne and Satan For when we doe obserue no profit accruing vnto them who are carefull to please God by doing his will nor any discommodity or punishment accompanying those who walke in the sinful imaginations of their owne hearts we are much hindred thereby in all Christian duties and ready to take any course which may further our worldly and wicked ends seeing wee are neither restrained from euill by Gods feare nor stirred vp vnto any good duty by his loue neither terrified from sinne by his affrighting iudgements nor incouraged vnto vertuous actions by the expectation of his gracious rewards Finally ignorance is a notable impediment to a godly life because if we doe not know the duties which are required vnto it nor the chiefe things wherein it consisteth it is not possible that we should performe them If we doe not know what is pleasing and what displeasing vnto God what he requireth in our seruice of him and what he forbiddeth and condemneth as odious and abominable we shall mistake the one for the other yea be much more ready to doe such things as he hateth then such as are pleasing vnto him because our corrupt nature is prone to the one and auerse and backeward to the other Besides if we be ignorant wee cannot see the excellency profit and necessity of all Christian duties belonging to a godly life which as they are singular motiues to perswade vs vnto the imbracing and practising of them so the ignorance of them doth make vs vtterly carelesse and negligent In all which respects if we would remooue this impediment it is most necessary that we labour after the sauing knowledge of God and his attributes his will and prouidence and of all those duties of holinesse and righteousnesse which he requireth of vs and to this end carefully and conscionably vse all good meanes whereby we may attaine vnto it of which I haue spoken in the beginning of this Treatise For be wee well assured that so long as wee continue ignorant of these things it is not possible to performe any duty acceptable vnto God Neither let vs content our selues with a speculatiue idle and fruitlesse knowledge swimming in the braine in which though we excell all others we shall not become more godly and religious but rather more proud and vaine-glorious but let vs labour after that sauing and experimentall knowledge of God and his attributes his will and works whereby we find and feele the things wee know effectuall for the sanctifying our hearts and affections and for the renewing of our liues in all holy obedience vnto Gods will §. Sect. 3 That vaine curiosity is a great impediment to a godly life The other impediment respecting the vnderstanding is vaine curiositie when as neglecting to know those things concerning God and his will which he hath reuealed vnto vs in his Word we pry into his secrets which belong not vnto vs spending our wits in spinning such Spiders webs as are vtterly vnprofitable for any vse For whilest we delight our selues in the study of these captious curiosities we wholly neglect all vsefull knowledge of the mayne points of Christian Religion as being matters too obuious and common for our sublimated and subtle wits yea are so wholly intent vnto idle speculations that we can find no leasure for the practice of any Christian duties like those star-gazing Astrologers who so fixe their eyes vpon them to obserue their magnitudes motions and influences that they cannot discerne their way but are ready to stumble at euery stone and to slip and fall into euery ditch Which impediment if we would auoyd we must labour to mortifie our spirituall pride which is the mother and nurse of this idle curiosity Secondly wee must be wise vnto sobriety not presuming to vnderstand aboue that which is meete Rom. 12. 3. knowing that the secret things belong vnto God and onely things reuealed vnto Deut. 29. 29. vs. Thirdly let vs in the first place bend our studies vnto the attaining of such knowledge as is most profitable and necessary wherein we shall find such plenty and variety such high contemplations and diuine Mysteries that we shall haue little leasure or pleasure in looking after idle speculations and fruitlesse curiosities Finally let vs propound vse and practice as the maine end of all our knowledge and condemne as vaine and friuolous that which doth rather hinder then aduance it for the more we spend our time and strength about curious nicities the lesse remaineth for the gayning of solid knowledge and the practice of it in holy duties Other impediments there are which arise from the sinfull corruption of our intellectuall faculties which respect either our mindes imaginations and discourse of reason or our iudgements and conclusions which arise from them In respect of the former it is a notable hindrance of a godly life when as all our cogitations are so wholly bent vpon worldly things that we neuer enter into any consideration of our spirituall estate whether we and our actions are accepted of God or no or whether that wee doe please or displease him Nor euer thinke with our selues whether we are in the state of grace and saluation or of corruption and condemnation and whether wee take that course and walke in that way that leadeth to life and blessednesse or that which bringeth all that goe in it to hell and destruction And finally when as we as are so wholly sensuall and addicted to the present fruition of earthly vanities that we neuer consider whether the meanes be good or euill whereby wee may compasse them nor take any notice of the manifold euils both spirituall and corporall temporall and eternall which our sinnes will bring vpon vs if we continue in them without repentance nor yet of the manifold and vnspeakeable comforts and contentments blessings and benefits which accompany
calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the
saith that the redeemed of the Lord shall returne and come with singing vnto Sion and euerlasting Esa 51. 11. ioy shall be vpon their heads they shall obtaine gladnesse and ioy and sorrow and mourning shall flee away They are called to the Marriage of the Math. 22. 2. Kings Sonne and feasted with a delicious banquet of his speciall fauours and none but they haue communion with Christ that they may reioyce Cant. 2. 4 5. and solace themselues in the fruition of his loue They and none besides are iustified of Gods free grace through the righteousnesse and obedience of Iesus Christ and therefore haue cause to be of good comfort seeing Math. 9. 2. their sinnes are forgiuen them So the faithfull professe that they would greatly reioyce in the Lord and that their soules should be ioyfull in their God Esa 61. 10. because he had clothed them with the garment of saluation and couered them with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels They also haue cause aboue all others of ioy and reioycing in that they are reconciled vnto God by Iesus Christ and are at peace with him and with their owne consciences Rom. 5. 1 3. in which respect they haue iust cause of glorying in their tribulations for this peace with God passeth all vnderstanding and his loue is Phil. 4. 7. Cant. 1. 2. better then wine refreshing and cheering our harts more then all the cold qualmes of worldly crosses can daunt and dismay them seeing by Gods loue towards vs and our loue towards him wee haue this priuiledge that all things shall worke together for our good They alone haue the Spirit of Rom. 8. 28. God dwelling in them which worketh in their hearts this spirituall ioy Gal. 5. 22. and by vniting them vnto Christ and through him vnto God his Father the Authour and Fountaine of all goodnesse blessednesse and ioy doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and Esa 51. 12. glorious in the fruition of all happinesse through this sweet and happy communion Finally the faithfull onely who serue and please God haue hope and assurance of eternall blessednesse in the Kingdome of heauen when all teares being wiped away from their eyes they shall bee comforted Apoc. 21. 4. after their mourning and after their weeping laugh and reioyce For Math. 5. 4. the Lord will shew them the path of life and cause them to inioy in his presence Luk. 6. 21. fulnesse of ioy and at his right hand pleasures for euermore In which regard Psal 16. 11. the godly in this assurance of faith haue as much greater and better cause of reioycing aboue all worldlings who abound in their present possessions of earthly wealth and wallow themselues in voluptuous pleasures as a young heire in his nonage who expecteth the inheritance of some goodly Lordship or if you will some great and glorious Monarchy hath more cause of reioycing then a poore cotager in a silly tenement in which for the present he dwelleth but yet onely holdeth it at the Landlords pleasure For there we shall haue riches and treasures which Mat. 6. 19 20. cannot rust with canker nor we be robbed of them by theeues there are honours subiect to no blemish of disgrace and pleasures for euermore In all which respects let the righteous be glad as the Psalmist exhorteth let Psal 68. 3. them reioyce before God yea let them exceedingly reioyce And that not by fits and flashes but at all times and vpon all occasions according to that of the Apostle Reioyce euermore Neither is there any time vnseasonable for 1. Thes 5. 16. the spirituall ioy of the righteous so long as they haue the face and fauour of God shining vpon them which is all-sufficient in it selfe to turne all their mourning into mirth and their sorrow into gladnesse euen when they are sore pinched and pressed with the waight of their afflictions and cause them to reioyce inwardly in their hearts when their cheekes are bedewed with their teares Heerein quite contrary to the wicked who reioyce in the face but not in the heart whereas the faithfull 2. Cor. 5. 12. doe inwardly glory euen in their tribulations which notwithstanding being bitter and vnpleasant to the flesh do make them to discouer nothing but griefe in their outward countenance Yea sorrow for sinne it selfe when as wee mourne as a man mourneth for the death of his onely sonne and first borne doth not abate our spirituall ioy yea in truth it doth much increase it for this godly sorrow worketh repentance to saluation not to 2. Cor. 7. 10. be repented of and causeth the true Christian exceedingly to reioyce in that he can heartily grieue because by his sinnes hee hath displeased his God And this trembling in the sight and sense of our sinnes and the Iudgements of God due vnto them may through faith assuring vs that by Christ we are freed from them be ioyned with inward gladnesse according to that of the Psalmist Serue the Lord with feare and reioyce Psal 2. 11. with trembling §. Sect. 7 An admonition to the faithfull to lay hâ—ld on this ioyfull priuiledge and to shake off sorrow and sadnesse By all which it appeareth that godlinesse doth not depriue any of ioy and gladnesse yea rather the more godly we are the better right and title we haue vnto it and may iustly exceed all others as much in mirth and cheerfulnesse as we haue in vs more then they the causes of all sound and solid reioycing The which as it should perswade all who are yet vnresolued to enter without delay into this Christian course that they may attaine vnto this high and excellent priuiledge and not suffer themselues to be any longer discouraged with this vaine and false conceit that they must leaue all their chiefest ioyes when they leaue and forsake the pleasures of sinne so should it mooue those who haue a desire and purpose to serue and please God to lay hold of this ioyfull priuiledge seeing God freely offereth it vnto them and not any longer to please themselues with their melancholike dumpes and affected sadnesse as though they were greatest proficients in mortification when they most exceed in lumpish heauines which needs to be mortified as well as any other carnall affection that in stead thereof our hearts may bee replenished with spirituall ioy For hereby they doe not onely exceedingly discredit and disgrace a godly life and by casting vpon it this false aspersion of sorrow and sadnes discourage others from entring into it but also make it to become so tedious and troublesome harsh and vnpleasant that they cannot proceed in it without much vncomfortablenesse nor performe the duties of Gods seruice with any cheerfulnesse and delight when as their spirits are dulled and deaded with this mournfull and deiected heauinesse
thy seruice and thy fatherly corrections more fearefull to displease thee Remooue all impediments of thy glory and aduance the meanes whereby it is aduanced Aduance thy Kingdome vniuersally ouer all rule ouer thine enemies and subiect all things vnto thy gouernment that nothing may resist thy power Rule ouer thine owne seruants and Church after a speciall maner in protecting and preseruing them and let them like dutifull subiects yeeld obedience vnto thee their Soueraigne in all things Make vs in this life true members of the Kingdome of grace that afterwards we may be triumphant members of the Kingdome of glory Rule in our hearts effectually by thy Word and Spirit worke in vs thine owne good worke of grace make vs Citizens of the Saints and meete to be partakers of thy Kingdome of glory Pull vs more and more out of the kingdome of Satan in which we naturally are subiects and let him no longer raigne and rule in our hearts and minds to our perdition Let vs no longer be ruled by the lawlesse law of sinne neither let it raigne in our mortall bodies by making our members the instruments of it but be thou our King and rule in our hearts by thy Word and Spirit Erect the Kingdome of grace where it is not yet begun continue and increase it amongst vs where it is established blesse the meanes wherby it is furthered and remoue the impediments which hinder it Free vs from the remnants of the kingdome of darkenesse from our sinnes and corruptions lusts and concupiscences Let vs not yeeld to the tentations of Satan the world and our owne flesh but giue vs victory ouer them Let vs first seeke thy Kingdome and righteousnesse and let vs indeuour to be members of the Kingdome of grace that afterwards we may be members of the Kingdome of glory Let thy Kingdome of glory also come hasten the comming of Christ to Iudgement to this end accomplish the number of thine Elect and subdue thine enemies vnder thy feet Let vs so liue alwayes as if we were ready to meete Iesus Christ and let vs labour to be euer such as we desire to appeare before his Iudgement seate that so when he commeth we may not depart from him ashamed Let it appeare O Lord that thou raignest in our hearts by our humble subiection and submission in all things vnto thy most holy will let vs see and bewaile our imperfect obedience and daily labour after more perfection Giue vs grace to deny our selues and our owne wills and affections which are opposite to thy will and let vs labour to performe absolute obedience vnto thee in all things Arme vs with patience in all our afflictions that we may say with Christ Not my will O Father but thine be done Let vs seriously desire that thy will may bee done concerning vs and let vs not grieue when we see it done because it crosseth our wills Let vs not content our selues with a bare outward obedience but let vs doe thy will after a spirituall manner as the Angels doe it in heauen with sincerity and vprightnesse of heart with alacrity and cheerfulnesse with readinesse and speed without delay Let vs doe thy will fully and not by halues constantly and not by fits faithfully and humbly not assuming any glory to our selues but yeelding it wholly vnto thee Let all our suites which concerne our selues bee referred to thy glory as their maine end Giue vs temporall benefits so farre foorth as they serue for thy glory and our spirituall good Teach vs to moderate our desires and not to couet after superfluities seeing thou hast taught vs to aske for bread and not for dainties Let vs be contented with our allowance if we haue but necessaries as food and raiment yea bread to sustaine our liues and if thou giuest vs more make vs thankfull vnto thee for it Let vs haue a true desire and care to get our goods by good and lawfull meanes that wee may be assured that we eate our owne bread and that it is giuen vs of thee Let vs walke diligently in our lawfull callings that wee may eate the labours of our own hands and working with quietnesse that which is good let vs eate our owne bread Let vs not set our hearts and desires vpon the things of this life nor couet other mens goods but be contented with our owne portion which in thy wise prouidence thou hast allotted vnto vs. Let vs haue a moderate care to prouide that which is conuenient that we may not be burthensome but rather helpefull vnto others and let vs neither be carelesse and negligent nor turmoile our selues with carking care to hoord vp for many yeeres Let vs depend vpon thy blessing in the vse of good meanes for the obtaining of our desires and expect it vpon the things themselues when we haue obtained them and let vs sanctifie all thy blessings to our vse by the Word Prayer and Thankesgiuing Let vs not trust in our owne prouision but in thee and casting all our care vpon thee let vs in all our wants flie vnto thee for supply Giue vs things necessarie not onely for our nature but also for our states and callings places and persons Giue vs with thy blessings their right vse and giue them vertue and strength to sustaine and nourish vs. Let vs when wee want these blessings begge them from thee and when wee haue receiued them returne thee thankes Inflame our hearts with loue towards our brethren and let vs not through couetousnesse and selfe-loue seeke onely our owne good but let vs seeke the common good of our brethren and pray for it as well as for our owne Let vs know and acknowledge our frailty and mortality who neede to be dayly sustained by thee and let this make vs like children to resort dayly vnto thee our heauenly Father crauing from thee all things needfull Let vs not be distrustfully carefull for the time to come but euer depend vpon thy Fatherly prouidence being assured that thou who hast prouided for vs to day wilt prouide for vs to morrow Let vs lay vp goods to good ends not onely that we may haue to supply our wants and to prouide for our families but also to releeue the necessities of others Let vs not be so addicted to the commodities of this life but that withall wee doe most principally labour for Spirituall graces and things pertayning to a better life Let vs as much desire to be freed from the corruption of sinne as the guilt and punishment and as wee craue the forgiuenesse of our sinnes so let vs earnestly labour to forsake them Remit and pardon all our sinnes and to this end giue vs a liuely Faith to apply Christ for our iustification Let vs pray for remission not onely with feruencie but also with Faith stedfastly beleeuing that thou wilt pardon them and seale this assurance in our hearts by thy good Spirit Let vs see our sinnes and heartily bewayle them and be truely
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
as perfect and what they did seemed iust and 1. King 15. 11. right in his eyes Whereas on the other side how glorious soeuer our words and actions seeme to be yet if we regard wickednesse in our hearts the Lord Psal 66. 18. will not regard vs nor our prayers if we will not lay Gods Word to our heart Mal. 2. 2. to giue glory to his name he will send a curse vpon vs by which euen his blessings shall be accursed §. Sect. 3 That God respecteth no duty vnlesse it proceed from a pure and sincere heart Neither can any duty of a godly life which we performe vnto God be approoued of him vntill our hearts bee first approoued And as Dauid 2. Sam. 3. 13. Deut. 6. 6. would not accept of Abners seruice nor let him haue the fauour of seeing his face except he brought his wife with him so neither will the Lord regard any seruice which we offer vnto him if we leaue our hearts behind vs which are aboue all other parts espoused vnto him by solemne Couenant In all our obedience the heart is chiefly required These words which I command thee this day shall be in thine heart ye shall lay vp these words in your heart and in your soule and binde them for a signe vpon your hand that they may be as frontlets betweene your eyes And againe Set your hearts vnto Deut. 11. 18. 32. 46. all the words which I testifie among you this day In our conuersion vnto God the heart must first turne vnto him Turne ye vnto me with all your heart c. and rent your heart and not your garments and turne vnto the Lord your Ioel 2. 12 13. God Breake vp your fallow ground and sow not among thornes circumcise your selues vnto the Lord and take away the foreskin of your hearts In our Ier. 4. 3 4. spirituall warfare against the enemies of our saluation the Court of gard must keepe the carefullest watch about the Castle of our hearts that it may not be surprized neither by the secret treason of the flesh nor the open violence of the deuill or the world seeing if we lose this fort we shall lose the life of grace which is preserued in it according to that of Salomon Keepe thine heart with all diligence for out of it are the issues of life The curing Pro. 4. 23. our soules of their spirituall diseases must beginne at the heart and the inward cause of corruption must thence bee purged before there can bee any true reformation or sound health in the outward parts Euen as the heate of the face is not much abated by casting vpon it water or cooling things but by allaying inwardly the heate of the liuer Finally our seruice of God if wee would haue it accepted 1. Tim 4. 8. must not bee performed onely with the outward man for as the Apostle speaketh Bodily exercise profiteth little but it must bee the seruice of the heart and performed in spirit and truth Otherwise it Ioh. 4. 23. will bee vaine and but lost labour according to that of the Prophet cited by our Sauiour This people draweth nigh vnto mee with their lippes but their heart is farre from mee But in vaine they worship Matth. 15. 8. mee c. If wee wash our hands and not our hearts and make cleane the outside of the cup and platter and let the inside bee defiled with corruption and sinne wee shall not exceed the Pharises who by our Sauiours censure did not exceede the hypocrites and were worse then Publicanes and professed sinners and if wee gild the outside by a glorious profession and inwardly in the heart nourish our corruptions wee shall with them bee rightly compared to painted sepulchers which were outwardly glorious but within full of dead mens bones and all vncleannesse Mat. 23. 25 27. §. Sect. 4 That all true reformation repentance must begin with the consecrating of our whole hearts vnto God And therefore when we goe about the reformation of our liues let vs first begin witht he purging of our hearts and offer them vnto God as a Psal 40. 8. Psal 119. 112 167 141. 4. free-will offering and the first fruits of our new obedience if wee meane to haue a good crop of godlinesse and the whole haruest sanctifyed to our vse And this was Dauids practice watching chiefely ouer his heart that he might consecrate it aboue all other parts to the Seruice of God I delight saith he to doe thy will O my God yea thy Law is within my heart And againe I haue inclined mine heart to performe thy Statutes alway euen vnto the end My soule hath kept thy testimonies and I loue them exceedingly So Moses prayeth vnto God in behalfe of himselfe and the people Teach vs so to number our dayes that we may apply our hearts to wisdome Neither is it sufficient eyther to please God or to attaine vnto sanctification and a godly life to consectate our hearts in part only vnto Gods seruice and to reserue part for the seruice of the world For wee cannot serue two masters so contrary in disposition nor at once please God and Mammon as our Sauiour hath taught vs. We must not halt betweene two opinions but if God be God wee must serue him If Baal be God we must serue him God Matth. 6. 24. 1. King 18. 21. is a iealous louer and will indure no corriuals in the heart which aboue all parts he chiefely loueth And therefore if we intend to leade a godly life and to please God in all our courses wee must set our whole hearts to seeke and serue him and as he requireth loue him with all our heart and Deut. 6. 5. Mat. 22. 37. Psal 119. 10 34. with all our soule and with all our mind So Dauid With my whole heart haue I sought thee O let me not wander from thy Commandements Giue mee vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart And thus Asa and his people entred into a Couenant to seeke the Lord God of 2. Chro. 15. 12. their fathers with all their heart and with all their soule §. Sect. 5 That we must take speciall care for the purifying of our hearts and wherein it chiefely consisteth By all which it appeareth how necessary it is that intending to lead a Godly life we deuote and consecrate our hearts yea our whole hearts Esa 66. 3. to the seruice of God And because he being most pure can indure no corruption or pollution and therefore will abhorre our most formall seruice if our hearts continue and delight in their abominations yea will as much hate the heart it selfe polluted with sinne if it be offered vnto him as Swines blood or a dogs head therefore from hence also it appeareth how necessary it is when we set our selues to please God by a godly life to take speciall care to
hearts good out of which we bring it More especially the purity of our hearts appeareth in the purity of our words when as we delight in the language of Canaan and cheerefully intertaine one another Col. 4. 6. with holy conferences and when as our speech is powdred with the salt Eph. 4. 29. of wisedome and ministreth grace vnto the hearers edifying one another in our most holy faith So also pure hands are a signe of a pure heart being inseparable companions that alwayes goe together and both infallible notes of a Citizen of heauen and the workes of holinesse and Psal 24. 4. 73. 13. righteousnesse are signes of an holy and righteous heart euen as cleere streames are a signe that the fountaine is pure from which they spring Whereas if the hands be full of blood crueltie and oppression bribery and extortion fraud and deceit it is more then manifest that our hearts remaine still polluted with fleshly lusts whatsoeuer profession we make of purity and sincerity §. Sect. 3 The meanes of a pure heart is highly to esteeme it Now when by these signes as it were by the pulse we come to know the state of our hearts whether they be choaked vp with the grosse humors of sinfull lusts or inliued and quickened with purity and holinesse as it were the vitall spirits of grace which inable vs to the actions of a godly life in the next place we must carefully vse all good meanes whereby we may attaine vnto this purity of heart if we haue it not or preserue it in vs if we already haue it And first we are to haue it in high esteeme as being a most precious iewell not to be valued with any worldly wealth For it is the fountaine of loue from which all true obedience floweth according to that of the Apostle The end of the Commandement is loue out of a pure heart a good conscience and faith vnfained So that if the heart be not purified 1. Tim. 1. 5. by faith this holy ghest of diuine loue will not lodge in it without which we cannot performe any dutie commanded towards God or our neighbour or if we doe yet not growing from the roote of loue it faileth of its end and consequently is done in vaine It is the chiefe place of residence where Gods holy Spirit dwelleth exercizing his vertue and shewing his diuine power and Maiesty for if our bodies be the temples 1. Cor. 3. 16. 6. 19. of the holy Ghost then sure our hearts being purified are the Holy of Holiest which being his owne peculiar no man may enter or prie into it and if we be the habitation of his holy and glorious Maiesty then is the sanctified heart his priuie chamber in which he suppeth with vs and his bedcamber Apoc. 3 18. in which he lodgeth It is that pure Cristall Fountaine which purifieth all our actions making them accepted as white in Gods sight which in themselues are spotted and causeth all other gifts of God to bee pure vnto vs for to the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1. 15. Finally it is this purity of heart whereby we attaine vnto assurance of blessednesse according to that of our Sauiour Blessed are the pure in heart for they shall see God And the Psalmist propounding this great question Matth. 5. 8. Who shall ascend into the hill of the Lord and who shall stand in his holy place Psal 24. 3 4. thus resolueth it He that hath cleane hands and a pure heart c. And if thus considering the excellency of this Iewell we doe esteeme it according to its true value it will be a notable meanes to attaine vnto it For according to that estimate which we set vpon Gods rich gifts such is his bounty in bestowing them if wee thinke them much worth we shall haue much if of little value we shall haue them but in little measure but if we contemne and neglect them as things of no price and as those Ruffians who obiect purity as an imputation and esteeme this cleanenesse of heart and hands the foulest blemish and aspersion the Lord will giue vnto vs none at all but will pronounce against vs that fearefull saying He that is filthy Apoc. 22. 11. let him be filthy still For he will not cast his Pearles before swine that will tread them vnder their filthy feete he will not giue much of his graces to them who haue but small esteeme of them but to those who prize them highly he will giue them liberally because the thankefulnesse of their hearts will hold proportion with that price which their iudgement shall set vpon them In which respect Dauid was neuer neerer slipping into the puddle of impurity then when he preferd worldly prosperity before Psal 73. 13. sanctity and cleanenesse of soule Neuer was he neerer to a polluted heart then when he concluded that he had cleansed it in vaine Besides the more wee esteeme this purity the more dearely will wee loue it and the more earnestly will we labour in the vse of all good meanes whereby we may be plentifully inriched with it begging it of God who is the sole giuer of it by feruent prayer and desiring that he will worke it in our hearts by his holy Spirit And so the Lord liberall in himselfe to bestow his gifts vpon them who esteeme them wil giue this purity vnto vs with a much more bountifull hand hauing freely bound himselfe heereunto by his gracious promise that if we aske we shall haue and if we seeke we shall find Matth. 7. 7. the Lord being as ready to blesse the meanes that they may bee effectuall to their ends as we can be to vse them §. Sect. 3 Of the manifold euils accompany a polluted heart On the other side let vs consider of the manifold euils which doe accompany an heart that is polluted and defiled with sinne for it maketh 1. King 21. all appearances of graces though neuer so excellent to be nothing lesse in truth and but sole semblances and shewes wherein is nothing but meere hypocrisie Our humiliation like Ahabs which was not in the heart but onely in the outward habit and like the Israelites who hanged downe their heads like a bulrush and afflicted their soules onely in the Esa 58. 5. day of their fast their hearts remaining full of pride and crueltie Our zeale like Iehu's who destroyed Idolatry to build vp his owne kingdome 1. King 10. 28. Our obedience like Herods which was but to the halues and only so farre as would stand with his carnall lusts Our profession and following Christ like that of Iudas which was no further then he saw it would stand Ioh. 12. 5 6. with his ambition and couetousnesse Our bounty in the workes of mercie like that of Ananias which was to be
praised of men and not to bee approoued of God It maketh our prayers vnacceptable to God for if we regard wickednesse in our hearts the Lord will not heare vs. It polluteth all Psal 66. 18. our actions as the corrupted fountaine polluteth all the streames that issue from it and maketh all the creatures to become vncleane for vnto them Tit. 1. 15. that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Finally it prophaneth all our vowes of holinesse and maketh all our desires resolutions and indeuours to leade a godly life vnsettled fickle and vnconstant like vnto the burning of an ague which proceedeth not from naturall heate but from distemper and therefore endeth in vnnaturall coldnesse the harbinger of death For these flushings and flashings of deuotion are not caused with that kindly heate of diuine loue but with the scorching fire of blinde and distempred zeale kindled with selfe-loue and worldly respects and therefore last no longer then they last Whereof it is that the righteousnesse which is grounded on it is like a goodly house without a foundation which falleth to the ground when the tempest of tryall ariseth like the Cake of which the Prophet Hos 7. 8. 6. 4. speaketh which though it may seeme outwardly scorched and more then enough yet is it not halfe baked and therefore heauy and not to be disgested by Gods stomake and as the morning dew or cloud which vanisheth away and like the blade springing from the seede sowne in stony ground which for want of earth and moisture withereth when the sunne of affliction and persecution riseth §. Sect. 4 The second meanes of a pure heart is a liuely faith And these are the arguments which may mooue vs to esteeme and seeke after a pure heart and to hate and auoide the contrary Now when our Act. 15. 9. hearts are inflamed with the loue of it the meanes to obtaine it is a liuely and iustifying faith which purifieth the heart as the Apostle speaketh not by any vertue that is in it selfe but by applying vnto vs the blood of Christ which alone is sufficient to purge our hearts from all corruption and to kill and crucifie the flesh with the lusts thereof And therefore seeing so long as wee continue in infidelitie our hearts will also cintinue in their impurity this must make vs labour to come out of this estate and to vse to this purpose all good meanes whereby this faith may bee begunne and increased in vs. Secondly let vs wash them in the teares of vnfained repentance bewailing those sinnes in which formerly wee delighted and hating those corruptions which in time past we loued And because we cannot at once purge the deepe sinke of our polluted hearts from all their filthinesse therefore wee must make it our daily worke and doe it by degrees And seeing we cannot in one assault ouercome these cursed Canaanites we must continually make warre against them and cast them out one after another as God by his Spirit shall inable vs. Especially let vs not out of feare and cowardize suffer the sonnes of Anakim our great and Gyant-like corruptions fortifie themselues in the castle of our hearts nor let those Agags which haue ruled and raigned most in vs liue out of any carnall respects but let vs euen at the first strike at these maine rootes which being cut off and plucked vp many of the branches will die for want of that sap of bitternesse which they sucked from them and let vs driue out these master Bees and whole swarmes of carnall lusts will issue after them §. Sect. 5 Of the meanes to preserue the purity of our hearts Now when our hearts are thus purified our next care must bee to preserue them in this purity and cleannesse for as the cleanest house will gather soyle if it bee not sometime swept and the brightest armour and weapons are apt to take rust if they be not often scowred and oyled so much more will our hearts remooue to their naturall vncleannesse and euen rust againe in their corruptions if wee once onely take paines to clense them and afterwards be carelesse to maintaine them in their puritie First therefore we must keepe a narrow watch ouer our hearts and as the Wiseman exhorteth aboue all obseruations obserue them that they bee Pro. 4. 23. not carried away from God with loose wandrings and so Dina-like be defiled with carnall and worldly lusts For these spirituall enemies are conquered but not quite killed they are beaten and expelled as it were out of this city but not quite banished out of our coasts For they lye lurking in secret corners and in ambushment and no sooner doe we neglect our watch and leaue the gate of our hearts vngarded but presently they take the aduantage and entring into them in whole troopes they surprize them at vnawares And therefore it behooueth vs to keepe daily our watch strong and to nourish and preserue the garrison of Gods graces in vs that they may either bee discouered and defeated before they approach or be repelled and beaten backe in their first assaults For if with loose Christians we neglect this watch and gard and let our hearts roue after worldly lusts and suffer them at pleasure to ryot in them if we keepe them vnder no gouernment but suffer them like masterlesse men to wander at their pleasure we shall neuer reserue them for Gods vse nor fit them for his seruice But like loose vagrants vnaccustomed to worke it will be death vnto them to take any constant paines saue onely by fits and starts and when we would settle them to prayer hearing reading and meditation with such like holy exercises they will by no meanes bee kept in vnlesse they be held strictly in their bounds by the strong chaine of some sharpe afflictions but euery hand-while they will start aside and according to their accustomed course wander abroad after worldly vanities Whereas if we keepe a carefull watch ouer our hearts we shall keepe them from wandring away from God or when they begin to stray after the pleasures of sinne and worldly vanities we shall checke them in their course and bring them backe vnto Gods seruice We shall be still in readinesse to repell and beate backe the tentations of Satan and to keepe out worldly and carnall lusts from entring at all and so preserue our hearts in their purity from their defilements or if they haue entred at vnawares they shall not haue time to fortifie themselues but being like secret traytors obserued and as it were taken in the watch we will examine them and finding out their treason and that they are come in to defile our hearts and to betray vs to our spirituall enemies we will kill and crucifie them and that pollution which they haue left behind wee will presently purge away by renewing our faith and repentance And thus by this carefull watch we shall either be
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
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
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
lethargie of sinne the deuill neuer wakeneth nor disquieteth them because hee knoweth that this temporary rest will end in restlesse torments and that the disturbing them of this ease may happen to awake them and so hauing a sense of their disease may worke a desire and resolution to vse all meanes whereby they may be cured Neither will it stand with his policie to let them who are in his thraldome and ready with all cheerefulnesse to doe his will come vnto a sight and sense of their misery which might make them desirous to come out of it and therefore he neuer terrifieth their consciences with his tentations but rather more blindeth their eyes that they may not see their wofull state and stoppeth their mouthes that they may not complaine of it And so our flesh and carnall corruptions are quiet and neuer goe about to disturbe our peace whilest we suffer them to liue and raigne in vs but when we goe about to depose them from their regencie and like slaues to bring them in subiection then they rebell and taking armes against the part regenerate make vs feele the vprores and garboyles of a ciuill and intestine warre Thus corrupt humours in the body though they indanger our liues yet oftentimes are scarce discerned before they bee mooued but when we stirre them with some wholesome potion which serueth to purge vs of them then they rage and make vs more sicke in our owne sense then we were before Thus the sea it selfe is calme and quiet when there is no winde to moue it but in the time of a storme it rageth and roareth as if it would at once swallow vp the earth And thus gunpowder is quiet and harmelesse when it is let alone but if a sparke of fire fall into it it bloweth vp all that is neere vnto it And so sinne and corruption if it be let alone will be so quiet that it will neuer disturbe our peace but if wee seeke to purge it out by wholesome medicines or if it be touched with the fire of Gods Spirit or but euen blowne vpon with the breath of admonition and rebuke out of the mouthes of Gods faithfull Ministers then the Sea is no more raging in a streame nor gunpowder more clamorous and vnruly when the fire is put vnto it Moreouer spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted in peace and quiet because it maketh vs neglect all spirituall exercises which should awaken it and bring it to some sense and feeling As hearing the Word reading meditating of our wants and weakenesse the foulenesse and deformitie of sinne the fearefulnesse of Gods Iudgements the curse and threatnings of the Law the daily examination of our estates by the strict rule of Gods Word which are the meanes both to cast out the strong man out of his quiet possession and to disturbe the peace of an ill conscience which ariseth not from any sound security but rather from want of spiritual exercise herein like vnto a lame horse which complaineth not of his lamenesse whilst he lieth at ease but when by trauell he becommeth sensible of his paine he cannot indure it but halteth downe right §. Sect. 5 The third difference betweene a good and euill conscience A third cause of peace to an ill conscience is carnall securitie which doth not take away the guilt and punishment of sinne but onely serueth as the deuils cradle to rocke vs asleepe that we may haue no sense and feeling of it Whereof it fareth with vs as with men sicke of dangerous diseases whose sleepe bringeth not health but a cessation of paine through the binding vp of the senses who after they are awakened doe feele themselues more sicke then before And as it bringeth vs asleepe in sinne so the deuill and our corrupt flesh doe by it lull conscience a sleepe also lest being disquieted it should disquiet vs and waken vs with clamour and crying And intending to sacke the citie of our soules he maketh the Watch man drunke with this poysonous and intoxicating cup that hee may not sound the alarme nor giue vs any warning to prepare for resistance Now this security being continued and increased groweth at last to hardnesse of heart in the highest and worst degree which neglecteth and contemneth all meanes whereby it might be softened and to a reprobate sense carrying men on in the course of sinning with greedinesse and delight And when they are come to this passe their consciences also increase in their carnall peace their deepe sleepe causing a lethargie and their lethargie death Such consciences from a sleepie numnesse fall into a dead palsie hauing no sense of sinne or smart vnto which they grow by often quenching the good motions of the Spirit speaking vnto them in the ministery of the Word and by customable committing of knowne sinnes without repentance or remorse For as festring sores not clensed by salues and corrosiues quickly gangrene and running from part to part destroy the whole body so if we doe not clense our sores of sinne by renewing our faith and repentance they will corrupt the whole man euen conscience it selfe and make it become dead and senselesse Such are the consciences of those of whom the Apostle speaketh who departing from the faith and speaking lies in hypocrisie haue 1. Tim. 4. 1 2. their consciences seared with an hot yron forbidding to marry and commanding to abstaine from meates which God hath ordained to bee receiued with thankesgiuing And such had the Gentiles who were giuen ouer of God to their vile affections and a reprobate minde to commit sinne Rom. 1. 26 28. without checke and remorse yea with greedinesse and delight §. Sect. 6 The last cause of the peace of an euill conscience is worldly imployments Finally the conscience is made quiet and at peace when men are wholly taken with worldly vanities both in their hearts and affections doting vpon them and in their actions and imployments in seeking after them For Satan seeing conscience placed in man by God as his Deputy and Vice-roy to gouerne him as his Iudge to absolue or condemne him and as a witnesse to giue euidence of all his particular actions and hauing no power to depose it or to put it out of its place and office doth labour by all meanes to peruert and corrupt it that it either may be silent or giue vniust iudgement and false euidence And to this purpose he offereth worldly honours riches and pleasures that by these bribes he may stop the mouth of conscience so as it may either say nothing or speake as he would haue it And with Satan ioyneth the world and our owne flesh for no sooner doth conscience begin to awaken out of the sleepe of security and to stirre and mooue speaking something that concernes its office as it were betweene sleeping and waking but presently they indeuour all they can to bring it asleepe againe by rocking it in the cradle of
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
meanes is the consideration of Gods Iudgements Psal 130. 4. executed on the wicked which are so many instructions vnto vs to feare God and auoide his displeasure that we be not partakers with them in their punishments So the Psalmist saith that the righteous seeing the destruction of the wicked should feare God and deride their folly and the Apostle Psal 52. 6. telleth vs that the former examples of Gods Iudgements were written for 1. Cor. 10. 11. our learning that they might admonish vs to take warning by their harmes lest we fall into the same euils The third meanes is the diligent reading and hearing of the Scriptures which are called The feare of God Psal 19. 9. because they worke his feare in vs. And thus the Lord inioyneth the King to haue the Law with him and to reade therein all the dayes of his life that hee Deut. 17. 19. may learne to feare the Lord his God For in them are contained many Commandements inioyning many exhortations moouing and many reasons perswading to this feare Feare the Lord with reuerence and reioyce Psal 2. 11. with trembling Let all the earth feare the Lord let all the inhabitants of the earth stand in awe of him for he spake and it was done he commanded and it stood fast O feare the Lord all ye his Saints for there is no want to them that Psal 33. 8 9. 34. 9. Isa 8. 13. Heb. 12. 28. feare him The fourth meanes is to deny our selues and our owne wisedome and when God commandeth any thing not to aske counsell of carnall reason vnto which the more we incline the more the feare of God abateth in vs as we see in the example of Eue who following sense and reason obeyed the deuils aduice and cast off the feare of God And this the Wiseman implyeth Bee not wise in thine owne eyes but feare God and Pro. 3. 7. depart from euill The fifth meanes is to meditate often on our owne infirmities and weakenesse and of the malice and might of our spirituall 1. Pet. 5. 8. Eph. 6. 11 12. Phil. 2. 12. 1. Cor. 12. 10. enemies which will make vs worke out our saluation with feare and trembling and whilest we stand to take heede of falling The sixth is to remember our end daily and continually as first the day of our death which will worke our hearts to Gods feare as the Psalmist implyeth and Psal 90. 12. secondly the day of Iudgement and end of the world which is called The 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 3. 11 14. terrour of the Lord because it is a notable meanes to worke his feare in our hearts The last and chiefe meanes whereby all the rest are made effectuall is feruent prayer For it is no naturall faculty or habit but the gift of God which he promiseth to put in the hearts of the faithfull that they Ier. 32. 39 40. may not depart from him and is to bee obtained by faithfull and effectuall prayer As we see in the example of the Psalmist who prayeth the Lord to knit their hearts vnto him that they might feare his Name Psal 86. 11. §. Sect. 4 Of humility what it is and the causes of it The last vertue required is humility whereby knowing and acknowledging Gods power iustice maiesty goodnesse mercy and infinite perfection and our owne vilenesse and vnworthinesse imperfections and sinfull corruptions we doe renounce all glory and praise as not belonging vnto vs and ascribe it wholly vnto God vnto whom alone it rightly appertaineth So that it is the nature of humility to vilifie and abase our selues in our owne sight euen to the ground as the word importeth to cast off all opinion of our workes and worthinesse and in the sight and sense of our sinnes and corruptions to acknowledge our selues worthy of Gods most heauie punishments in this life and the life to come and contrariwise to ascribe all glory and praise vnto God alone euen of all the good we haue in vs or is done by vs from whom alone we haue it according to that of the Psalmist Not vnto vs O Lord not vnto vs but vnto thy Psal 115. 1. name giue the glory And of Daniel O Lord righteousnesse belongeth vnto Dan. 9. 7 11. thee but vnto vs confusion of faces because wee haue sinned against thee The causes of this humility are first the knowledge and acknowledgement of Gods infinitenesse in all excellency goodnesse and perfection in which he is so incomprehensibly glorious that when we come in his presence it maketh vs to vilifie and abase our selues what opinion soeuer before wee had of our owne worth and excellencie euen as the light of a Glow-worme is quite dazeled when the glorious beames of the Sunne doe shine vpon it Thus in the sight and sense of Gods glory and maiesty Ezechiel was cast to the ground Manoah concluded that hee should Ezech. 2. 1. Iudg. 13. 22. Esa 6. 5. die Esayas cryeth out Woe is me for I am vndone because I am a man of vncleane lips c. for mine eyes haue seene the King the Lord of hosts And Iob hauing seene the Lord abhorred himselfe and repented in dust and ashes Iob 42. 6. Especially if wee consider that this God mighty and glorious in himselfe is so infinitely gracious vnto vs in conferring vpon vs so innumerable benefits and aboue all that inestimable gift of his onely Sonne to worke that great worke of our Redemption The consideration whereof will make vs to humble our selues with Iacob and to confesse that we are lesse then the least of Gods mercies and to say with Dauid Who am I and my 2. Sam. 7. 18 22. house that thou hast brought me hitherto wherefore thou art great O Lord God for there is none like thee c. Secondly the knowledge and acknowledgement of our owne vilenesse and vnworthinesse both in regard of our bodies which are but dust and ashes as Abraham acknowledgeth and in respect Gen. 18. 27. of our soules which howsoeuer they were created according to Gods Image in wisedome holinesse and righteousnesse yet through the fall of our first parents and the corruption deriued from them vnto vs they are wholly defiled in all the powers and faculties of them with originall corruption and loaded with the guilt of innumerable numbers of actuall transgressions whereby we are made subiect to the wrath of God the curse of the Law the plagues and punishments of this life and eternall death and condemnation in the life to come In which regard wee haue just cause to humble our selues with the prodigall sonne and to say with him Father I haue sinned against heauen and earth and am no more Luk. 15. worthy to be called thy sonne And if there be any good thing in vs or done by vs to acknowledge with the Apostle that wee haue it of Gods free 1. Cor.
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
dwell with vs and principally for our gouernours among other blessings crauing this aboue others that God will be pleased to giue them hearts to erect the exercises of Religion in their families to the aduancement of his owne glory and the saluation of themselues and those who are committed to their charge But yet let neither gouernours nor inferiours content themselues with these family-duties which they performe with others but set some time and place apart for their priuate deuotions that they may haue secret conference with God confessing and bewayling their particular sinnes and corruptions which being knowne onely to him and their owne consciences they would not haue men to take notice of them by any open acknowledgments laying open their speciall wants and desiring earnestly a supply of those gifts and graces wherein they finde themselues most defectiue and rendring thankes vnto God for those peculiar benefits and blessings which in a speciall manner he hath conferred vpon them §. Sect. 3 Of the extraordinary prayers vpon euery good occasion But it is not enough that we vse daily these set solemne and ordinary prayers but we must as our Sauiour inioyneth vs Pray alwayes and as the Luk. 18. 1. 1. Thes 5. 17. Vers 18. Apostle speaketh continually and without ceasing That is we must be ready to pray so often as God shall giue vs any occasion or as the Apostle speaketh in euery thing that is crauing Gods blessing when we vndertake any businesse and praysing his name for his gracious assistance whereby we haue beene inabled to atchieue it crauing his protection at the approching of any danger and his helpe and strength for the ouercomming of any difficulty which affronteth vs in our way In a word we must pray in season that is at our ordinary times and vpon common occasions and out of season that is extraordinarily when any speciall and new occasion offereth it selfe vnto vs. Vnto which prayers there is not required that we should vse our voyce or gestures of the body which are vsed in set prayers or that we should in any continued or long speach of the soule vnto God expresse our selues in all the parts of prayer but onely that we vse sudden and short eiaculations lifting vp our hearts vnto God and as it were darting vnto the Throne of grace our feruent desires which we may doe without being discerned in the middest of a crowd and without any distraction from our ordinary affaires And thus Nehemiah prayed vnto Nehem. 2. 4. God in the presence of an heathenish King for good successe in his suite Moses in the middest of the Armie for helpe and deliuerance when Exod. 14. 15. as they were pursued by the Egyptians And our Sauiour Christ himselfe at the graue of Lazarus And thus are we to pray continually and John 11. 38 41. without ceasing either in our set and solemne prayers or these short expressions of our hearts desires in all companies vpon all occasions and at all times not onely in the day time but euen in the night also either rising with Dauid to praise God when our hearts are rauished with the ioyfull apprehension of some extraordinary benefits according to that At Psal 119. 62. midnight will I rise to giue thankes vnto thee because of thy righteous Iudgements or with the Church in the Lamentations to craue helpe and deliuerance when we lie vnder the waight of some grieuous afflictions Arise saith she cry out in the night in the beginning of the watches powre out thine Lam. 2. 19. heart like water before the face of the Lord c. And this if wee doe our prayer will be more feruent and effectuall our senses and soules being sequestred from worldly affaires and not incumbred and interrupted in these holy exercises with any earthly distractions Or at ordinary times and vpon vsuall occasions lifting and raising vp our hearts and minds vnto God when we wake out of our sleepe praysing him for all his mercies and goodnesse and namely for the rest which he hath giuen vs and desiring the continuance of his loue and fauour with all the signes and testimonies of it But heere our chiefe care must bee that by this continuall custome and daily practice we doe not grow to a lesse esteeme of this high and holy duty that our hearts be not negligent and carelesse in the performance of it and so our prayers become cold and formall and performed more for custome then for conscience but that wee pray with our whole hearts in zeale and feruency of Spirit accounting it the highest priuiledge in the world that we haue daily and continually such sweete entercourse and communion with God and such free accesse vnto the Throne of grace at all times and vpon all occasions to make our suites and requests knowne vnto our Soueraigne King and gracious Father with assurance to haue them heard and granted The which must inflame our deuotion and zeale and cause vs to powre forth our hearts vnto God without which the prayer of the lips wanting the fire of zeale and deuotion will become as the Wise man speaketh the sacrifice of fooles And Eccl. 5. 1. therefore we must with Dauid powre out our soules vnto God and with the Psal 42. 4. afflicted Church lift vp our hearts with our hands vnto the Lord of heauen or else we can haue no assurance to be heard seeing these onely who thus doe Lam. 3. 41. haue the promise according to that of the Psalmist The Lord is nigh vnto Psal 145. 18. Esa 29. 13. all them that call vpon him to all that call vpon him in truth And if we would haue the sacrifice of our prayers accepted of God we must not only offer vnto him our outward members and parts but wash also our inwards our Leuit. 1. 13. hearts and affections and so offer our selues as a whole burnt offering vnto God And whilst we stretch out our hands our hearts also must be inlarged Psal 143. 6. with thirsting desires after the liuing waters and springs of Gods gifts and graces like vnto the thirsty land §. Sect. 4 Diuers motiues vnto the daily exercise of prayer Vnto which daily and continuall prayers with this zeale and feruency of Spirit we may be moued first if we consider that we stand in such Act. 17. 28. neede of Gods continuall helpe and assistance that wee cannot subsist without it the least minute for in him we liue and mooue and haue our being Secondly that we stand daily and continually in want of some gift and grace of God and of all of them in some measure and degree and also of some one or other of Gods temporall benefits or at least of the right and holy vse of them And therefore seeing our wants are continuall and God hath appointed prayer as the hand of the soule to be thrust into his rich Treasury of all grace and goodnesse for a continuall supply
giue thankes at all times And this thankefulnesse in all things we must shew at all times that is daily and continually priuately and publikely secretly in our hearts and outwardly in our words and workes so often as we haue any occasion and opportunity offered vnto vs either ordinary or extraordinary by consideration either of positiue or priuatiue benefits both at set times of prayer and thorowout the whole day by lifting vp our hearts with thanksgiuing vnto God for the continuall benefits which in euery part of the day hee conferreth vpon vs As our deliuerance from euils with which wee see others ouertaken our preseruation from many dangers to which wee are daily subiect for the assistance of his grace and holy Spirit against the tentations of our spirituall enemies for keeping our hearts in his feare and from wandring with the world in the by-wayes of sinne and wickednesse For giuing vs hearts to seeke and serue him and for accepting of vs and our imperfect actions in the perfect obedience of Iesus Christ For multiplying and continuall renewing of all his blessings and benefits vpon vs and those that are neere and deare vnto vs both in temporall and spirituall things and for those assured hopes which he hath giuen vs of heauenly and euerlasting happinesse in the world to come For those which hee bestoweth publikely vpon the Church and Common wealth and priuately vpon our families and our owne persons And this daily and continuall thankfulnesse and thanksgiuing vnto God is required of vs in the Scriptures The Apostle exhorteth vs to speake to our selues in Eph. 5. 20. Psalmes and Hymnes and spirituall Songs singing and making melody in our hearts to the Lord giuing thankes alwayes for all things c. And that wee should by Christ offer the sacrifices of praise to God continually that is the Heb. 13. 15. fruit of our lips giuing thankes to his name And this was Dauids daily practice as he often professeth I will blesse the Lord saith he at all times his praise shall continually be in my mouth And againe Euery day will I blesse Psal 34 1. thee and I will praise thy name for euer and euer Which resolutions because Psal 145. 2. he could not atchieue by his owne abilities he craueth helpe and assistance from God Let my mouth bee filled with thy praise and with thine honour all Psal 71. 8 15. the day and then hee promiseth to performe it I will saith he praise thee more and more My mouth shall shew foorth thy righteousnesse and thy saluation all the day for I know not the numbers thereof §. Sect. 4 Reasons which may mooue vs vnto daily thanksgiuing Besides which testimonies and examples of holy Scriptures there are many reasons which may moue vs to the dayly and continuall practice of this holy duty As first the excellencie of it seeing it is the continuall exercise of the holy Angels and Saints in heauen in which a great part of their happinesse consisteth and wee see in the Reuelation where great multitudes of the Saints cry alowd and say Blessing and glory and Apoc. 5. 13. 7. 12. wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen And this exercize they continue day and Apoc. 4. 8. night saying Holy holy holy Lord God almighty which was and is and is to come Secondly it is most comely and decent in respect of God who being the chiefe goodnesse all glory and praise of due belongeth to him as being the end of all things and the Author and fountaine of all our Psal 92. 2. our good And therefore Dauid often repeateth it and maketh it the foote of his song that we must giue thankes to the Lord and praise him because he Psal 1â—6 1. 147. 1. is good and his mercy endureth for euer In respect of vs also who daily receiue benefits at his hands for seeing he reneweth his mercies vpon vs euery Psal 33. 1. Lam. 3. 23. morning as the Church confesseth and followeth vs with his fauours throughout the whole day what better beseemeth vs then to be thankfull to such a gracious Benefactour and to haue our hearts filled with thankfulnesse and our mouthes with his praises Againe we are spirituall Priests vnto God to offer vnto him daily sacrifices and what better beseemeth Apoc. 1. 5. our office then to offer vnto him praises and thanksgiuing which Psal 50. 14. are the sacrifices wherein his soule doth chiefly delight For it is a principall part of his seruice which most redoundeth to his glory according to that of the Psalmist Whosoeuer offereth praise glorifieth mee and is daily Vers 23 therefore to be performed by vs as our Sauiour teacheth vs in his perfect forme of prayer the first petition whereof is that Gods name may bee hallowed and glorified and the conclusion an acknowledgement that the Kingdome power and glory doe belong vnto him alone Thirdly it is the mayne end for which God bestoweth all his blessings vpon vs that Deut. 8. 18. wee should yeeld vnto him the praise and glory of his owne gifts The which we will performe if we be not too too vngratefull seeing they are so inestimable and manifold and yet he in loue of them all requireth nothing of vs but that we daily shew our selues thankfull debters Yea in truth we haue nothing else to returne vnto him seeing all wee haue is his already as wee see in the example of Dauid who though he were a King Psal 16. 3. yet confesseth after long deliberation his nullity and insufficiency in this kinde and therefore concludeth that he would render vnto him thanks Psal 116. 12. and praise Yea it is the end why God hath giuen vs our tongues that with them we should glorifie him whereof it is that the Psalmist calleth his tongue his glory because it was the instrument of glorifying God and therefore they are vtterly vnworthy this excellent gift of speech wherein Psal 30. 12. 57. 8. we excell all the creatures who doe not in the vse of it ayme chiefly at this end for which it was giuen them §. Sect. 5 Of the meanes whereby wee may be stirred vp to thankfulnesse Now the meanes of yeelding vnto God this daily and continuall thankfulnesse is partly to remooue the causes and occasions of vngratitude 1. Chro. 17. 16. 29. 14 15. and partly to vse all helpes wherby we may be furthered in this duty Concerning the former wee must take heede of pride and all opinion of our owne merits which will make vs to thinke that all which we receiue is lesse then we deserue and contrariwise imbrace humility and wholly deny our selues with our owne workes and worthinesse and so we shall be thankefull for the least benefits when we consider that they are more then we deserue Secondly we must not attribute the good things which we Psal 127.
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
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
and stretch out our hands towards him If iniquity be in our Iob 11. 13 14. hand we must put it away and not let wickednesse dwell in our tabernacles For if we doe not wash and make vs cleane and put away the euill of our doings but come before him defiled in our sins then though wee spread forth our hands Esa 1. 15 16. God will hide his eyes from vs and when we make many prayers he wil not heare CAP. XIIII Of such things as are required as essentiall vnto prayer §. Sect. 1 That we must pray in truth with attention and not with wandring thoughts IN respect of the action many things are required both in regard of the substance and circumstances Of the former 1. Iohn 5. 14. Iam. 4. 3. sort are the essentials of prayer as 1. in generall that it bee according to Gods reuealed will for if wee frame not our prayers according to this rule we shall goe awry and asking amisse obtaine nothing More especially there is required that wee worship God internally with our hearts as well as externally with our bodies and that we powre forth our soules vnto him in our prayers as Hannah 1. Sam. 1. 15. Psalm 25. 1. Lam. 3. 41. did so as we may say with Dauid Vnto thee O Lord I lift vp my soule and with the afflicted Church Let vs lift vp our heart with our hands vnto God in the heauens For God is a Spirit and will be worshipped in spirit and truth Ioh. 4. 24. Prou. 23. 26. Ier. 29. 13. and aboue all other seruice he requireth the seruice of the heart seeing all other without it is but meere hypocrisie Neither can we hope to obtaine any thing at Gods hands vnlesse our prayers proceed from sincere and vpright hearts seeing he hath limited his promise of hearing only to such according to that of the Psalmist The Lord is neere vnto all that call vpon Psal 145. 18. him to all that call vpon him in truth Let vs therefore take heed when wee call vpon God that our prayer be in truth and not onely the words of the mouth but the prayer of the soule And to this end that we doe with like care auoyd praying with a lying tongue and deceitfull lips when as wee Psal 17. 1. and 119. 7. aske those things with our mouthes which wee desire not in our hearts like those hypocriticall Israelites of whom the Lord complaineth that they had spoken lies against him not crying vnto him with their heart when Hos 7. 13 14. they howled vpon their beds Secondly praying with wandring thoughts hauing when we direct our speech in prayer vnto God our mindes and hearts rouing about worldly vanities and our earthly affaires without either respect to Gods presence or the suits that we haue in hand For this is a grosse abuse of Gods Maiesty which wee are ashamed to offer to our superiours yea euen to our equals speaking vnto them and yet not minding what we say It discouereth great irreuerence and neglect of Gods glorious presence who beholding the secrets of our hearts seeth how far they and our tongues are one from another It argueth great security and hardnesse of heart when as we thus approch into his presence and offer vnto him such heartlesse sacrifices not fearing that dreadfull speech sealed and confirmed by such a terrible example that the Lord will be sanctified and glorified in them that come nigh him either in his mercies or in his Leuit. 10. 2 3. iudgements It makes prayer to bee no prayer but lip-labour and the wind of words which is not the language of the mouth but the speech of the heart It causeth vs to spend our labour in vaine when as we minde not what we say For how shall God vouchsafe to vnderstand our suits when as we our selues will take no notice of them Or how shall he giue vs his rich graces of greatest value when as wee so meanely esteeme them that we can coldly and carelesly aske them at his hands and not thinke them worthy the minding and affecting in our soules and hearts §. Sect. 2 That we must with all diligence banish out of our minds all wandring thoghts and the means hereof And yet seeing through the malice of the diuell and our owne corruption we are euen at our best apt to fall into this foule infirmity let vs with Jer. â—2 40. Psal 86. 11. all care and diligence looke to our hearts when wee performe this duty and earnestly desire the Lord to tye them fast vnto himselfe in the bonds of his feare that they may not in this holy exercise slip aside and depart from him And if wee finde our sinfull flesh so sluggish and secure so worldly and earthly-minded that it dulleth our deuotion and stealeth and carryeth euery hand while our hearts away after things impertinent if not worldly and carnall I think it a good course in our priuate prayer to repeate that againe in which wee were distracted labouring in our repetition to call our hearts backe to ioyne with our voyce seeing heereof commeth a double benefit first that wee shall haue our suites more powerfully offered vnto God when as they are propounded in this hearty manner And secondly hereby we shall tame the flesh and make it not so eager to interrupt vs in these holy duties when as the spirituall part imposeth vpon it this punishment by way of reuenge for its sloth and worldlinesse to make it to continue so much the longer at this exercise vnto which naturally it is so backward and auerse and not to feed it selfe vpon any worldly thoughts wherein it wholly delighteth till it haue first waited on the Spirit and suffered it without interruption to refresh it selfe with this heauenly breakfast Let vs meditate also on that glorious presence before whom we stand who looketh not so much to the phrase of our words and the well-running stile of our speech as to the discourse of our soules and hearts which being so full of distractions and senselesse rauings and rouings from the matter one while speaking to God and as it were with the same breath and in the middest of a sentence breaking off and speaking to the world iumbling and confusedly mingling things spirituall and carnall heauenly and earthly holy and profane how can it be but vgly and mis-shapen in his sight being like Anticke-worke consisting of monstrous compositions wherein the body of a bird and the taile of a serpent the face and fore-part of a man and the hind-part and legs of a beast or the taile of a fish are ioyned together Let vs thinke vpon the excellency profit and necessity of those gifts and graces which in our prayers wee desire of God and how infinitely they excell those worldly vanities which Satan and our owne flesh doe cast into our minds to distract vs in our suites Vnto vvhose suggestions it is no lesse folly to listen then
5 6 7. 1. Ioh. 5. 14 15. driuen with the winde and tossed to and fro neither let that man thinke that he shall receiue any thing of the Lord. Now the best meanes to strengthen this our faith when we come to pray is vtterly to deny our selues and our owne righteousnesse and casting away all opinion of our owne workes and worthinesse to ground our faith wholly vpon Gods power and all-sufficiency his truth in his promises his infinite mercies loue and goodnesse towards vs the perfit merits mediation of Iesus Christ Neither must we looke to the measure of our repentance and other graces necessarily required in those that pray with hope to be heard but to their sincerity and truth nor vpon faith it selfe in respect of the excellency and degree of it as thinking thereby that we shall be accepted of God but as it is the condition vpon which all the promises are made and the alone instrument whereby Christ and all his benefits are applied vnto vs. But of the meanes of faith we haue spoken before and therfore referre the Reader to that which hath bin said §. Sect. 5 That we must pray in humility and with reuerence and feruencie In respect of our hearts there are diuers things required First humility whereby wee abase our selues in the sight and sense of our owne vilenesse and vnworthinesse vnfainedly acknowledging that we are not worthy to tread vpon the earth or to looke vp vnto heauen much lesse to appeare in Gods glorious presence or to make any suites and supplications vnto him And therefore reiecting all Pharisaicall conceit of our owne workes and worthinesse we are to confesse with Abraham that wee are but dust and ashes with Iacob that we are lesse then the least of Gods mercies Gen. 18. 27. 32 10. Psal 22 6. Esa 6. 22. Luk 15. 21. Luk. 18. 13. 1. Tim. 1. 15. with Dauid that wee are wormes and no men with Esay that we are men of polluted lips with the prodigall Sonne that we are not worthy to be called Gods children with the Publican that wee are miserable sinners yea with the Apostle Paul that of all sinners we are the chiefe And this humility will be a notable meanes to confirme our faith in this assurance that we shall be receiued into grace and fauour with God and that he will heare and grant all our Petitions For he will looke vnto him that is poore and of a contrite spirit Esa 66. 2. Psal 34. 18. Esa 57. 15. Psal 51. 17. Psal 9. 12. 10. 17. he is neere vnto him and will dwell with him with this sacrifice of a broken and contrite heart wherein he chiefly delighteth he is made propitious and will be ready to heare his suites for he forgetteth not the cry of the humble but he heareth their prayer and will prepare their heart and will cause his eare to heare as the Psalmist speaketh The second thing required in our hearts is reuerence vnto which Dauid exhorteth Serue the Lord with reuerence Psal 2. 11 and reioyce with trembling and performed in his owne practice In Psal 5 7. thy feare saith he will I worship towards thy holy Temple The which reuerence may be wrought in vs by the consideration of Gods glorious presence before whom we stand who being present with vs seeth all our actions and how wee behaue our selues in his seruice and is infinite both in Iustice and power to punish vs if we take his name in vaine and abuse his holy Ordinances in performing vnto him a formall cold and carelesse seruice and also in mercy goodnesse and bounty if wee worship him aright And secondly if we consider withall our owne basenesse and vilenesse vnto whom notwithstanding God of his infinite grace and mercy vouchsafeth this high honour and inestimable prerogatiue to come into his glorious presence and to make our suites knowne vnto him The third thing required is feruency of affection and zealous deuotion whereby we do with all earnestnes desire to haue all our sins pardoned our wants supplied with all hearty cheerefulnesse without dulnesse and drowsines coldnesse and wearinesse continue in this exercise Vnto which wee attaine by comming vnto a true sight and sense of our sinnes and wants which inferre an vrgent necessity to haue them pardoned and these supplied and by considering the excellency necessity and profit of this action and the fruits that come of it which are farre to bee preferred before all things in the world CAP. XV. Of the circumstances of Prayer and of their quantity and quality §. Sect. 1 Of our gesture and voyce in prayer ANd these are the essentiall duties belonging vnto prayer besides which there are others which are circumstantiall and 1. Cor. 14. 40. accidentall of which there cannot for the most part be giuen any general and certaine rules but that they be done in order after a decent comely maner and so as shall be most fit and conuenient for the stirring vp of our deuotion and the furthering of those internall duties before spoken of which are essentiall and alwayes necessary The first is the gesture of the body which ought to be such as may further our inward humility reuerence and feruency of deuotion wherin we are to imitate the example of Gods Saints in former times the custome of the Church and Country where we liue vsing those gestures which are vsed in them to expresse externall worship humility and reuerence As among vs standing kneeling vncouering of the head lifting vp of the eyes and hands and in extraordinary and greater humiliation prostrating our selues vpon the ground casting down our eyes as being ashamed to looke towards heauen and knocking of the brest as bewayling the sinfull corruption therein contained In all which our chiefest indeuour must be that the inward affection and disposition of the heart do answere vnto the outward gestures of the body without which they are but hypocriticall shewes The second is the voyce which is to be vsed in prayer so often as conueniently Psal 51. 14 15. 71. 23 24. 119. 171. Hos 14. 2. we may seeing it is one speciall end for which God hath giuen it vnto vs that we might by it glorifie him both in our prayers and our praises and thanksgiuings Not that he himselfe needeth it for he searcheth the secrets of the heart and reines but for the example and edification of others as in publike prayer and for the intention of our owne affections the attention of our mindes and stirring vp of our deuotions in our priuate prayers which notwithstanding must be done with this caution that seeing priuate prayer must be made in secret we must not speake alowd in our Closet or Chamber so as others may heare and vnderstand vs or at least we must not Matth. 6. 6. doe it to this end seeing it is but grosse hypocrisie which we must not only auoide but euen the very
excesse and emptinesse of the purse preuent not this too much fulnesse of the belly Whereof it is that in the Scriptures they are ioyned as companions and mutuall causes one of another So it is said that the sinnes of Sodom were pride fulnesse of bread Ezech. 16. 49. and abundance of idlenesse and that the Israelites sate down to eate and drinke Exod. 32. 6. and rose vp to play For when mens mindes are not imployed about their callings they are set vpon their bellies not onely to please their appetite but also to take away the tediousnesse of time which is caused by idlenesse Which I am perswaded is the chiefe cause of the excessiue and hurtfull vse of Tobacco in these dayes for because mens heads are idle and empty of businesse they fill them with smoke and for want of better imployment they betake themselues to this vaine exercise making hereby their idle time lesse tedious taking away melancholy the vsuall companion of sloth by intoxicating their braines stupifying their senses so as they become lesse apprehensiue of their mis-spent time and the manifold euils which accompany their idlenesse till by much vse and custome they grow to such an habit that they now vse it not onely for delight but also for necessity hauing no power to forbeare and weane themselues from it Of which I am the rather perswaded because I see it most vsed amongst those who are most idle as inordinate youth and loose gallants and by those who are otherwise industrious and laborious when they intermit the workes of their callings and vpon any occasion are at leasure from their imployments Finally idlenesse is the cause of whoredome and all vncleane lusts not onely as it is a speciall meanes to pamper the flesh and so to inable and prouoke it to these workes of darkenesse but also because it giueth leasure and liberty to the heart and eyes to wander and roue after wanton and lasciuious obiects as the lamentable example of holy Dauid 2. Sam. 11. 2. and of innumerable others since his time and euen in our owne dayes haue too manifestly prooued §. Sect. 6 That idlenesse maketh vs liable to many punishments Secondly as idlenesse and negligence in our callings produceth these manifold euils of sinne so is it no lesse fruitfull in bringing forth the euils of punishment both in this life and in the life to come For first as it is the roote of all sin so by consequence it generally bringeth with it all punishments that these sinnes deserue of which it is the cause and roote seeing they are but the after-fruits of the same tree Besides which it may be truely and properly said to be the cause of diuers speciall punishments As first of pouerty and penury of all Gods blessings through neglect of the workes of our callings which are the ordinary meanes ordained by him whereby he deriueth vnto vs his gifts and benefits And this Salomon often affirmeth and much beateth vpon in many places Hee becommeth poore that dealeth with a slacke hand but the hand of the diligent maketh rich The Pro. 10. 4. Pro. 13. 4. soule of the sluggard desireth and hath nothing but the soule of the diligent shall be made fat The sluggard will not plow by reason of the cold therefore shall he Pro. 20. 4 13. 6. 11. 24. 30 34. beg in haruest and haue nothing Loue not sleepe lest thou come vnto pouerty open thine eyes and thou shalt be satisfied with bread Yea it is punished not onely with want of riches but also of necessaries and with pinching hunger the worst of all corporall euils For slothfulnesse casteth into a deepe Pro. 19. 15. sleepe and an idle soule shall suffer hunger For as they haue no store of their owne but want in others greatest plenty and beg through extreme penurie euen in the time of haruest so doe they deserue by their slothfulnesse to be neglected of others and harden the hearts of those who are able and willing to giue so as they thinke it no Almes-deed to relieue them out of their store for they that will not worke are not worthy to eate seeing they are vnprofitable burthens of the Common wealth the blemish of a well gouerned 2. Thes 3. 10. Church and idle Drones who deuoure the fruit of other mens labours Or if men seeing their want and misery giue charitably to their necessity though they respect not their person yet it is punished with seruitude and base subiection For through penury they are constrained to liue vpon begging borrowing and as the Wiseman obserued The rich ruleth Pro. 22. 7. ouer the poore and the borrower is a seruant to the lender againe The hand of Pro. 12. 24. the diligent shall beare rule but the slothfull shal be vnder tribute Finally in the life to come it is punished with euerlasting death for not only the wasting and riotous seruant which mis-spendeth and consumeth his Lords talents but also the idle and vnprofitable seruant which doth not increase them by his honest labour shall be cast into outer darknesse where shall be weeping Mat. 25. 26 30. and gnashing of teeth CAP. XX. That all persons without exceptions are bound by Gods Law to walke painefully in the workes of their callings §. Sect. 1 That the former reasons bind all men to painfulnesse in their callings ANd these are the reasons which may moue vs to be paineful in our callings and preserue vs from idlenesse But a question may bee made whom it concerneth to be thus daily imployed seeing common practice of the world doth plainely proclaime that they thinke all are not tied by these reasons to spend their time in paines and labour and that many may liue without any calling at all or hauing one may onely labour so much as they neede or will stand with their credit and place As though there were no other bonds to tye them vnto any paines but necessity among the poorer sort increase of riches among those who desire to increase their wealth to an higher pitch and honour and authority among those who are in place of gouernement As for the rich that are contented with their wealth and Gentlemen who liue vpon their lands and great reuenues and desire not to haue the honour with the burthen of gouernement they neede not to imploy themselues in any calling but may spend their time in all ease and pleasure in hunting and hawking in gaming and reuelling with which conceite they are so possessed that they hold it some disparagement to bee otherwise exercised or to take any paines in any lawfull calling For answering whereof wee are to know that these reasons concerne all men of all estates and conditions rich and poore noble and base so long as they are able to take paines and are not made vnfit by age and impotency sicknesse and such other infirmities For the Law imposed vpon Adam bindeth also all his
set vpon these but vpon the mayne bargaine of heauenly happinesse assured by them and would bee content with all cheerefulnes to leaue them to lay downe their talents at Gods feet when as he shall call them to enter into the ioy of their Lord. §. Sect. 3 That the poorer sort must labour painfully in their callings notwithstanding that the badnesse of their trades afford small earnings Now if the rich and noble are not priuiledged from diligent walking in their callings then much lesse can any of the poorer sort who are able to take paines thinke themselues exempted seeing they are tyed to the performance of their duty not only by the same golden bond of conscience but also by the yron chaine of necessity that they may haue wherewithall to relieue and sustaine themselues and those that belong vnto them which if they be not strong enough to tye them to their duty but that they will liue like idle loyterers and not labour for their liuing it is fit that vnto these two there be added a third which is the bond of authority whereby they should bee compelled to take paines and not liue as idle and vnprofitable Drones in the Common wealth And if this treble bond will not hold them then are they as inordinate liuers according to the Apostles rule to be cast out of all ciuill society and not suffered to eate 2. Thes 3. 6 10. because they will not worke or else to feede vpon the bread of affliction and the water of sorrow because they will not eate the bread of their honest labour nor earne their liuing in the sweate of their face Neither doth any law binde vs to relieue such as will be subiect to no law nor to pitty their wants who will take no pitty on themselues But what if being poore they cannot maintaine themselues and their charge either because it is so great or the gaine so small that commeth of their labours and what if their trade be so hard and paines in it prized at such low rates that there is no competencie in their earnings to minister vnto them and theirs necessary reliefe In this case the poore are ready to say that it is as good to sit still as to rise and fall and that they had as liefe play for nothing as worke for nothing But it is farre otherwise for howsoeuer if the case truly standeth thus for it is not alwayes so when it is pretended and oftentimes the trade is blamed when the fault is in the negligence and sloth of them that loyter in it as heereby it appeareth in that many others of the same trade by their laborious diligence doe with their earnings comfortably maintaine themselues and their families yet as I say if it be truth which they speake howsoeuer they may in this case if they can change their calling for a better which will affoord them more sufficient meanes and maintenance for the labourer is worthy of his hire and by Gods Law if we be liberall in spending our sweate wee should not bee scanted in eating our bread yet so long as they hold their calling as they ought to hold it till they can change for a better they must not surcease and giue ouer their labour in it To which end let them consider that they doe not only thereby serue cruell man who being straight in his bowels will not suffer them to get their liuing by their labour nor allow them foode to recouer that strength which they haue spent in his seruice but that in all their workes and laborious paines they serue as their chiefe Lord the bountifull King of heauen and earth which will richly reward their diligence if it bee done in obedience to his Commandement and supply aboundantly whatsoeuer is defectiue and wanting on the behalfe of their earthly master The which if he doth not to their full content in this life but to humble them and weane them from the world doth feede them with a sparing hand yet if they will performe their duty and possesse their soules with patience what is wanting in full payment heere hee will double and redouble yea infinitely multiply by crowning their paines and patience with vnspeakeable ioy and endlesse glory in the life to come Yea if they will making conscience of their duty cast themselues into the armes of Gods prouidence he will assuredly prouide for them according to that of the Psalmist Trust in the Lord and doe good so shalt Psal 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7. thou dwell in the land and verily thou shalt be fed And either he will allow them more liberall maintenance by powring out a larger blessing vpon their labours or by opening the hearts of those who are rich to contribute to their necessities or else seeing man liueth not by bread onely but by euery Mat. 4. 4. word that proceedeth out of Gods mouth hee will giue such an extraordinary blessing vpon their little poore pittance that like vnto the widdowes handfull of meale and cruize of oyle and Daniels pulse and water it shall be as sufficient to preserue their health and strength as the dainty fare and full tables of the rich In the meane time they whom God hath blessed with sufficient plenty are to be perswaded to let the chiefe streames of their bounty and Christian beneficence runne into these dry and thirsty lands and to take speciall care that aboue all other poore these who are painefull in their callings and yet not able thereby to sustaine themselues and their families may be relieued and comforted For of seed so seasonably sowne in such choyce grounds they may assuredly expect an heauenly haruest and plentifull crop of ioy and happinesse Whereas if they shut vp the bowels of their compassion and will not communicate some little part of those many rich talents which God hath entrusted to their disposing for the glory of their Master and good of their fellow-seruants but let them or theirs famish and starue for want of reliefe their riches and they will perish together and that little pittance of portion which they hold in their hands and of right belongeth to the poore shall bring them in the end no more comfort then Achans wedge of gold or Diues riches when he was in hell torments For in this life it shall canker and corrupt Jam. 5. 1 3. the rest of their treasure and the rust of it in the day of Iudgement witnessing against them shall cause them to heare that fearefull and dreadfull sentence Depart from me ye cursed into euerlasting fire prepared for the Mat. 25. 41. deuill and his angels For I was hungred and yee gaue me no meate I was thirsty and yee gaue mee no drinke c. In which respect I should ten thousand times rather chuse to perish for hunger then abounding in their wealth to let others perish for want of charity and with Lazarus to die at the rich mans gate
blessings which we receiue who not onely giueth them vnto vs but also all their vertue and power whereby they become effectuall for our nourishment we doe take them not chiefly as our owne prouision but at his hands as his gracious gifts which cannot nourish vs by their owne vertue but as he inableth them heereunto by his blessing In which regard it is necessary that before we receiue the creatures we doe in the next place sanctifie them vnto our vse by prayer and thanksgiuing crauing Gods blessing vpon our meates and drinkes that being thereby made effectuall for our nourishment we may in the strength of them doe him more diligent and faithfull seruice For to this end God 1. Tim. 4. 3 4 5. hath created our meates and drinkes that they should bee receiued with thankesgiuing of them which beleeue and know the truth as the Apostle teacheth vs seeing euery creature of God is good and nothing to be refused if it be receiued with thankesgiuing for it is sanctified by the Word of God and prayer And this hath beene the practice of the faithfull in all ages So we reade that the people would not eate before Samuel came because he did first blesse the sacrifice and afterwards they did eate that were bidden And the Apostle 1. Sam. 9. 13. Paul though he were among Heathens Infidels and common souldiers yet before he falleth to meate with them gaue thankes vnto the onely true God in the presence of them all And this also was the ordinary and constant custome of our Sauiour Christ himselfe which was the reason why Act. 27. 34 35. Mark 6. 41. Matth. 26. 26. Luk. 24. 30 31. the two disciples knew him by his blessing of the bread before he brake it and gaue it vnto them Which examples that we may imitate let vs consider that no creature hath vertue and power in it selfe to nourish vs vnlesse God that made it doe by his blessing sustaine it and giue vigour and strength vnto it that it may be effectuall for this vse For as our Sauiour saith Man liueth not by bread onely but by euery word which proceedeth out of Matth. 4. 4. Gods mouth that is that speciall and powerfull word whereby he appointeth and commandeth it to nourish vs. And if the Lord doe take away the staffe of bread that is the vertue and strength of it we shall eate and not bee satisfied be famished in the middest of our plenty and euen consume and Leuit. 26. 26. Ezech. 4. 16 17. 5. 16. waste away in our iniquity Yea if the Lord curse his blessings for our vngratitude we shall either haue no power to feede vpon them or in stead of nourishing vs they will be the causes of vveakenesse sickenesse and death it selfe Of the former not long since my selfe vvith many others savv a fearefull example in one vvhom I visited in his sicknesse of vvhich hee died vvhose strength being little abated and his appetite very good to his meate vvould often and earnestly desire to haue some brought vnto him but no sooner did it come into his sight but presently hee fell into horrible shaking and trembling distortions and terrible conuulsions of all his parts so as the bed vvould scarce hold him vvhereon he lay all vvhich presently ceased as soone as the meate vvas taken avvay And this vvas done so often till at length he grevv vveary of so many attempts in vaine and prepared himselfe for death giuing vnto vs all many signes of earnest repentance Among others he penitently confessed that this punishment was iustly inflicted vpon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends giue thankes vnto God when hee receiued his food which he conceiued to be the cause why now God would not suffer him to haue the vse of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that hee might bee an example vnto all men in this fearefull iudgement that they might escape the like by shunning his sinne The which being so notorious I thought fit in this place to insert though no man is more sparing in such particular relations Neither let any man here say that all this might proceede from some naturall causes and that there might be some such like reason giuen of it as of that disease which Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one bitten by a mad dog feareth the water like the dog that did bite him For howsoeuer it Diosâ—or l 7. c. 2. was an example strange and wonderfull yet doe I not say nor thinke that any thing in it was supernaturall and miraculous But let vs not for this cause neglect to make an holy vse of it in auoyding this sinne which God by this fearefull iudgement brought home to this poore mans conscience vnlesse we would proclaime that nothing but miracles can affect vs. For howsoeuer God bringeth these things to passe by naturall causes yet because they are so farre out of the ordinary course of nature and doe so rarely happen and seeing by a speciall prouidence God causeth a concurrence of seldome meeting causes that they may produce such strange effects after a wonderfull and vnwonted manner such examples should not bee much lesse effectuall to worke vpon our hearts and consciences then miracles themselues seeing they are purposely sent of God for this end And as God may iustly for our vnthankefulnesse vtterly depriue vs of the vse of his creatures so doth he often in their vse turne his blessings into curses making them through our abuse the causes of all diseases yea of death it selfe as common experience sheweth yea he may iustly cause the least bit of meate or crum of bread to choake in stead of nourishing vs the which also hath sometime happened Againe let vs consider that it is brutish and swinish vngratitude if when God openeth his hand and filleth vs Psal 114 27 28. 145 16. with plenty of his good pleasure we doe not by the eye of faith looke vp to the Author of all our good to render vnto him thankes for all his blessings yea heerein we shall be much worse then beasts in that diuers of them acknowledge their masters and recompence their care and cost by their profitable labour according to that of the Prophet The Oxe knoweth his owner and the Asse his masters crib but Israel doth not know my people doth Esa 1. 3. not consider §. Sect. 4 Of some short meditations before we eate Vnto this prayer and thanksgiuing let vs adde in the next place as opportunity will serue and our company and occasions permit some short meditations before we eate or in the beginning of our meale as first of Gods infinite goodnesse and bounty who preserueth and nourisheth all his creatures especially vs by a more speciall prouidence prouiding for vs sufficient plenty of all good blessings and
againe as desperate and flie in our faces And therefore wee are sometimes to admit of their excuses and extenuations yea sometimes our selues after a charitable manner to doe it for them giuing the best interpretation we can either of the matter or manner of their actions or their minde in doing them but in the meane time these extenuations and excuses must bee referred to the person but not to the sinne it selfe which must bee mainely beaten downe euen whilest wee keepe the party from sincking vnder it Finally as with our admonitions wee must intermixe louing and kinde speeches so especially our care must be that we alwayes make a friendly conclusion and not let the admonished depart discontented and exasperated but so winne him by our kinde vsage that if it be possible he may depart as farre in loue with our persons as in hatred of his owne sinne like a Patient cured of some grieuous wounds who loueth his skilfull and faithfull Chyrurgion when the cure is perfected though hee complained of his rough handling him when hee was searching them to the quicke But if when wee haue done our best by admonition wee cannot reclaime our neighbours from their sinnes but that they still wilfully commit them and continue in them without repentance then is it our dutie with due respect had to our place and calling and also their persons and condition freely to rebuke and reprooue them And this the Lord commandeth as a testimonie of our brotherly loue Thou shalt not hate thy brother in thy heart thou shalt in any Leuit. 19. 17. wise rebuke thy neighbour and not suffer sinne vpon him And our Sauiour Christ requireth it as an action that concerneth our selues as well as them seeing if wee neglect it when wee haue a calling to performe it wee also are accessary vnto their sinnes Take heede saith he to your selues If thy Luke 17. 3. brother trespasse against thee rebuke him and if he repent forgiue him But howsoeuer here more seuerity and sharpenesse is to be vsed then in our admonitions and these old festered sores are to bee handled with a rougher hand then if they were greene wounds yet we must take heede that loue shine through these cloudes of iust anger that it may appeare to the partie reproued that wee intend the cure and not to hurt the person To which end all scolding and brawling rayling and reuiling speeches are vtterly to bee auoided which neuer doe good but worke in them spleene and malice towards them that vse them rather then any reformation of their faults or hatred of their sinnes §. Sect. 3 That wee may lawfully conferre of morall and ciuill things And thus we are in cōpany to frame our speeches vpon all occasions that they may tend to the spirituall edification of our brethren But though such conference in companie is to bee performed as most excellent yet may such speeches haue their due place which concerne morall and ciuill things about any subiect which may better and improue our knowledge for the seruice of the Church or common wealth or mutuall good duties to bee performed towards one another about the health and wel-fare of our bodies or our common affaires and businesses which we haue in the world one with another and such matters as concerne the good of our estates of which wee may lawfully aduize and take counsell one of another for the better directing and managing of all our actions and endeuours Yea sometime our speeches and conferences may tend to honest delight and to the mutuall comfort and refreshing of one another that our spirits being cheered and reuiued wee may bee the better fitted for duties of an higher nature For howsoeuer it be lawfull sometimes to vse speeches tending to our worldly profit and delight yet let vs carefully take heede that wee be not like most men at their meetings wholly taken vp with them talking of nothing else but of carnall and earthly things but seeing God is the Author and giuer of this excellent faculty of speech let our tongues bee chiefely imployed when wee are at our free choyse and not straightened in our desired liberty by our earthly necessities that presse vpon vs in such conferences as tend to Gods glory and the mutuall edification one of another that so it may appeare that wee are pilgrims on earth and Citizens of heauen when as our conuersation is about heauenly matters and that we are free Burgesses of the new Ierusalem when as we speake the language of Canaan §. Sect. 4 That we must carefully auoid all corrupt communication Much more let vs carefully auoid in our conferences the speech of Nehem. 13. 23. Ashdod which who so vseth professing himselfe an Israelite deserueth to be cursed and that there were some good Nehemiah to smite him with the hand of Iustice and to plucke off his hayre As all hurtfull speech which tendeth to Gods dishonour swearing blaspheming cursing and such as sauoureth of irreligion profanenesse and Atheisme or to the destruction of our owne and neighbours soules for which Christ died as 1. Cor. 15. 33. Eph. 4. 29. Eph. 5. 4. all euill words which corrupt good manners all filthy communication and rotten speech which infecteth and poysoneth the hearers all scurrility vnsauorie and obscene iests all scoffes and bitter frumps scornefull taunts and spitefull iests impeaching the credit and reputation of our neighbours which proceede for the most part from an affectation of the praise of wit and so farre bewitch men that they are ready as wee say to lose their friend rather then their iest and so foolishly to exchange a precious iewell for a trifling bable And hereunto we may adde all speeches directly contrary vnto those that tend to edification as such as tend to the corrupting of the iudgement of our neighbours and to the leading of them into error euill counsaile and all such as discourage them in the waies of Godlinesse Such as grieue the afflicted spirit and make him to sinke vnder his burthen such as incourage men vnto sinne and countenance those who are fearefull and bashfull in wicked courses or which hinder those that are falne from rising againe and turning vnto God by true repentance And as wee are to auoide in all our conferences these hurtfull and pernicious speeches so also such as are vaine and vnprofitable as not attaining vnto our chiefe endes the glory of God and our own and our neighbours good in which notwithstanding the most men spend their time and as the Psalmist complaineth speake vanity euery one Psal 12 2. with his neighbour thinking themselues sufficiently excused because they say no hurt But such forget in the meane time that the Wise man prayeth against this vanity that the Apostle doth forbid and condemne it and Pro. 30 8. T it 3. 9. that our Sauiour Christ at the day of Iudgement will call into account Matth. 12. 36. not onely such speeches as are hurtful but such
serued God by fasting and prayer but also had so trained vp her maides in the true feare of God that they were fit to beare her company By which examples wee learne that there are no distractions so great no imployments so waighty which should hinder any gouernours of families from performance of the like duties §. Sect. 2 Diuers reasons which may mooue gouernours to the performance of this duty To which end let vs consider first that euery family is a member and part of the whole body which ought to resemble it in nature and gouernment Col. 4. 15. and as it were a particular Church in which the publike duties are priuately to bee performed as the Apostle teacheth vs whereas hee saluteth Nymphas and the Church which was in his house and the Master of the family representeth the Minister and the rest of the house the people in the Congregation who are to bee gouerned and instructed by him whereof it is that the Apostle would not haue wiues and women to speake in the Church and publikely to propound their doubts in the assembly but to craue resolution of their husbands at home Secondly let vs consider that inferiours are set vnder our gouernement 1. Cor. 14. 35. not as bruite creatures but as reasonable men and therefore that not their bodies and bodily imployments alone are committed vnto our charge for gouernement and direction but their soules likewise that they may bee trayned vp by vs in all religious duties and spirituall exercises for which wee shall giue an account vnto God hovv vvee haue indeuoured to make them to thriue vnder vs in the grovvth of Christianity and fitted them for the seruice of God as vvell as hovv vvee haue taught them their Trades and in vvhat sort they should demeane themselues towards vs in our seruice So that if vvee take no further care of them then vvee doe of our beasts that is onely so to gouerne feede and order them as that they may bee fitted for earthly imployments and for the aduancing of our worldly profit when that their soules perish through our negligence their blood will bee vpon our heads and wee shall haue a fearefull account to make at the day of Iudgement Thirdly let vs consider that the family is the Seminary of the Church and Common-wealth and as a priuate schoole wherin children and seruants are fitted for the publike assemblies as it were the Vniuersities to performe when they meete together all religious duties of Gods worship and seruice And as it is a notable meanes to make Vniuersities to flourish and the Students in them to succeed and prosper in their studies when as the Masters of priuate schooles doe well fit and prepare them teach and nurture them in learning and manners before they send them thither So if Masters of priuate families would carefully traine vp all their houshold in the feare of God and in the exercises of Christian Religion all the weeke they would with more cheerefulnesse on Gods Sabbaths come vnto the publike assemblies and with much more reuerence and attention care and conscience set themselues as in Gods presence to heare his Word and call vpon his holy Name much better vnderstand what they heare and lay it vp in memorie profit farre more by the vse of Gods holy Ordinances for the conscionable practice of what they know and thriue more in their spirituall growth in one Sabbath then others can doe in many who for want of instruction in the maine principles and acquaintance with the Scriptures by priuate reading vnderstand not what they heare in the publike Ministery and not being seasoned all the weeke in any religious duties can finde no taste or rellish in them when on the Sabbath they come to performe them with the rest of the congregation Fourthly let vs know that by this exercise we shall not onely doe much good vnto those whom wee instruct but also vnto our selues seeing thereby wee doe stirre vp and increase Gods graces in our owne hearts as well as in theirs For heereby we shall mooue the Lord to impart vnto vs a larger measure of his gifts when as wee doe so freely communicate them to the vse of our brethren and to impart his will and counsels vnto vs when as with Abraham wee Gen. 18. 19. will teach them vnto our children and houshold wee shall learne much in teaching others because it will giue vs occasion to set our wits more seriously for the finding out of the truth then in our priuate studies and Meditations and much cleare our iudgements when we labour to deliuer the things that we teach plainely and distinctly which were before confusedly heaped vp together in our vnderstandings as it were in the whole lumpe Wee shall thereby much strengthen our memories whilest by teaching others the things wee know wee shall worke them into them and cause them to make a deeper impression Finally we shall inflame our hearts with the loue of good things by those meanes which we vse to worke the like affection in the hearts of others and prouoke our selues vnto a conscionable practice of what wee know by the same arguments and reasons which wee vse to perswade them vnto it And consequently in seeking to saue them we shall also thereby much further our owne saluation according to that of the Apostle to Timothy Meditate vpon these things giue thy selfe wholly to them that thy profiting may appeare to all Take heede vnto thy selfe and vnto the doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee Which priuiledges howsoeuer they belong more principally to the publike Ministery yet doe they in some good proportion appertaine also to those who exercise themselues in this priuate dutie of teaching their family Fifthly let vs consider that it is the best meanes to make our children and seruants faithfull and conscionable in performing their duties vnto vs when they are first made carefull and conscionable in Gods seruice For when their hearts are seasoned with the true feare of God then doe they Eph. 6. 5 6 7 8. Col. 3. 22 23 24. performe their dutie as vnto God in vs not out of seruile feare but for conscience sake not for temporall rewards but in hope and assurance of those that are heauenly and eternall not with eye-seruice as men-pleasers but with singlenesse of heart as in the sight presence of God whom they labor to please in all things seeing from him they expect the chiefest and best part of their wages and reward Which meanes if masters and parents neglect let them neuer complaine of bad seruants and vntoward children for it is iust with God that these should neglect their duties toward them when as they by neglecting their duties in trayning them vp in his feare doe cause them to neglect their duties towards him Sixthly let vs remember that if we will thus set vp Gods Kingdome in our families he will gouerne
towards hell and destruction §. Sect. 3 That in our prosperity we must take heed lest we forget God that his blessings doe not draw our hearts from him and that we be not vnthankfull More especially let vs take heed that by these temporall blessings we be not made more forgetfull of God vnto which vice we are naturally prone Luk. 15. in the time of our prosperity because when wee inioy all wee desire and haue neede of nothing wee are not sensible that wee want his helpe nor so apt to remember him that wee may giue him thankes for that wee haue as to begge at his hands the things wee want as wee see in the example of the Prodigall who thought not on his father when hee was in prosperity but when he is pinched with pouerty then hee thinketh of returning vnto him Whereof it is that the Lord so often warned the Israelites that when they inioyed ease and plenty in the Land of Promise they should beware that they did not forget him the which notwithstanding they neglected for as the Prophet complaineth As in their pastures so were they filled they were filled and their hearts Deut. 6. 10 11. 8. 10 11. Hos 13. 6. were exalted therefore they haue forgotten mee Which that wee may not also do let vs often consider that it is a foule shame for vs to take occasion by these tokens of Gods loue the sooner to forget him which he hath purposely sent to put vs in minde of his loue and bounty towards vs. Let vs as often as wee looke vpon them remember that they are not chiefly Psal 127. 1 2. purchased by our owne indeuours for how many seeke and cannot inioy them who farre exceede vs in wit and industry but that wee haue them from God and by his blessing vpon our labours Finally let vs often remember that though wee abound in these earthly things yet they will not doe vs any good vnlesse God giue his blessing in their vse and make them effectuall to those ends for which hee hath giuen them Secondly let vs bee carefull when wee abound with temporall blessings that they doe not draw our hearts from God as they surely will if wee esteeme them as our chiefe treasures and in our affections dote too much vpon them according to that of the Apostle Iohn If any man loue the world the loue of the Father is not in him To 1. Ioh. 2. 15. which end let vs consider that it is extreme folly to loue the creature better then the Creator seeing whatsoeuer beautie goodnesse or excellency is in them it is infinitely more in him from whom they haue it as a small drop out of the maine Ocean That it is horrible ingratitude and vnkindnesse to loue Gods gifts better then the giuer and when as a gracious Bridegroome hee sendeth them as loue-tokens or deputies to woo our hearts wee neglect him and dote vpon his messengers Thirdly let vs take heede that by how much the Lord is more liberall in bestowing his benefits that wee bee not by so much the more vnthankefull which might seeme a needelesse admonition if wee did not see by daily experience that wee are in our pouerty more thankefull for euery small trifle which relieueth our present necessities then in our riches and abundance when wee haue our wants supplied before they pinch vs that wee are more ready to praise God for a little ease in a great sicknesse then when wee inioy perfect health and for a little sleepe after much restlesse waking then when wee haue long taken our naturall and quiet repose without any let or the least disturbance For wee see the worth of Gods blessings more in their want then in their fruition and the better wee know them the more thankefull wee are for them Besides wee are apt to bee made wanton by our prosperitie and to vex our selues more in longing after superfluities then others in the want of necessaries And if we be crossed in these desires and haue not our appetite satisfied to the full wee are ready vngratefully to forget all the good things which wee inioy and to murmure and repine as if wee had nothing Which odious vice that wee may auoid let vs consider when wee finde our selues inclining vnto it how many good things wee inioy that others want who better deserue them that God is as sufficient and ready to giue vs what wee want as what wee haue if in his wisedome and goodnesse he did see them fitting for vs. That we indanger our selues to be depriued of our present blessings by doting so vpon the things wee haue not that we bee vnthankefull for that we haue for God seeing that our discontents arise from wantonnesse rather then want will wisely take away the greatest part of his benefits that wee may bee more thankefull for those that remaine §. Sect. 4 That in our prosperity we must beware of pride security and hardnesse of heart licentiousnes and contempt of spirituall and heauenly things Fourthly let vs in our prosperity watch ouer our selues that we be not puffed vp with pride vnto which this estate through our corruption maketh Exod. 5. 2. Esa 10. 8. 47. 7 8. Psal 10. 10. 73. 6 9. 2. Sam. 24. 1. 2. Chro. 32. 25. 1. Cor. 4. 7. vs prone as we may see not onely in the examples of former times as Pharaoh Nebuchadnezzar Babylon and of those wicked men of whom the Psalmist speaketh who being inclosed in their owne fat spake proudly with their mouth and flourishing in all earthly aboundance put on pride as a chaine about their neckes yea holy Dauid and good Ezechias were thus ouertaken and though in the time of their trouble they were meeke and humble yet were their hearts lifted vp in their prosperity The which the experience of these times doth make too manifest wherein not onely meere worldlings but euen many of the faithfull are taynted with this odious vice by reason of their earthly aboundance and long prospering in their worldly desires Which that we may preuent let vs consider that we haue nothing but what we haue receiued not as absolute gifts but as our Masters goods lent onely vnto vs for our vse for which wee stand indebted and must giue an account at the day of Iudgement and what reason haue wee to bee proud of our debts that God so hateth this vice of pride that hee will rather withdraw from vs his spirituall graces and his gracious assistance in the time of tentation that by falling into other sinnes we may be cured of this and haue our soules adorned with true humility and therefore how much rather will hee depriue vs of temporall benefits and things of farre lesse value then we should continue infected with this vice which aboue all others he most abhorreth And when the greatnesse of our gifts and possessions beginne to puffe vs vp let vs thinke how we haue imployed them and whether we
haue so increased and improoued them for the glory of our Master and good of our fellow seruants as that we may with cheerefulnesse present our selues before God when he calleth vs to a reckoning Finally in our greatest plenty of earthly things let vs call to minde our spirituall wants and how defectiue wee are in sanctifying and sauing graces especially in our thankfulnesse vnto God for these temporall benefits and so our plentie in the one will not so much exalt vs as our defects in the other which are much more excellent and necessary will humble and abase vs. Fifthly when wee inioy prosperity let vs beware of security and hardnesse of heart which is an ordinary effect that doth accompany it For men are apt to flatter themselues in the assurance of Gods loue when he causeth them to prosper in their courses and giueth vnto them these outward signes of his fauour and so to liue in their sinnes with impenitencie and hardnesse of heart promising vnto themselues impunity and that all shall goe well with them for the time to come Thus Dauid saith because the wicked mans wayes prospered Therefore Gods iudgements were high aboue out of his sight presuming that he Psal 10 6. Eccl. 8. 11. should neuer bee mooued nor come into any danger Yea he himselfe as he confesseth was thus ouertaken with security presuming in his prosperity that he should neuer be mooued Which that wee may auoyd let vs consider that Psal 30. 6. temporall blessings are no infallible signes of Gods loue seeing as the Wise man speaketh they happen to all alike and are more often and liberally Eccl. 9. 1. bestowed vpon Gods enemies who haue their portion in this life then vpon his owne children for whom he reserueth the euerlasting and heauenly inheritance that there is a vicissitude and change of all these estates and nothing remaineth certaine vnder the Sunne that the longer God deferreth the more seuerely he will punish when hee commeth and the greater our blessings are the greater shall be our plagues if we abuse them to security and impenitencie Sixthly let vs take heede when we are in prosperity that we doe not abuse it to licentiousnesse and carnall liberty vnto which men in this state are most prone as the Histories of all times and daily experience teacheth For who seeth not that they who abound in wealth and worldly honours doe for the most part giue themselues ouer to all voluptuous and sensuall delights as though God had sent them into the world and had put into their hands such large wages of earthly blessings that they should spend them and their precious time in Hunting and Hawking carding and dycing courting dancing and reuelling drinking feasting and such like carnall pleasures yea who doth not perceiue that they often abuse them to iniury and oppression reuenge and all kinds of vniustice when they haue to deale with their inferiours abusing their power and authority vnto tyranny which they thinke neuer sufficiently manifested and magnified till they haue borne downe and troden vnder foote all that standeth in their way right and reason law conscience and common honestie which abuses that we may shunne let vs remember often the maine ends why God hath giuen vs these worldly benefits aboue others namely that we might be better inabled and become more forward to glorifie him to doe more good vnto our brethren and abound in the workes of mercy and Christian charity and that wee might haue better meanes to serue him with cheerefulnesse and thereby to further our owne saluation Of which ends if we faile God will either take these gifts from vs because wee mis-spend them in vaine or else let vs still keepe them for a further and greater iudgement Let vs thinke in our greatnesse that there is a greater then wee who will one day call vs to a reckoning and fearefully reuenge vpon vs the iniuries of the oppressed and the shamefull abuse of our power and authority to vniustice and cruelty Seuenthly let vs beware that our prosperity be not an occasion vnto vs of the contempt and neglect of spirituall and heauenly things which ordinarily happeneth vnto those vvho in their iudgements too much esteeme and in their hearts immoderately affect these temporall blessings as vve see in the example of those vvho vvere inuited to the Kings Supper Demas Luk. 14 18. Iudas and many others To vvhich purpose let vs often meditate on the excellency profit and necessity of Gods sauing graces and the ineffable felicity of our heauenly inheritance and how much these exceed the other Let vs also often consider of the dignity of our soules and hovv 3. Epist of Iohn vers 2. much they exceede in excellency our corruptible bodies that vvee may take more care to haue them thriue in spirituall grace and to reioyce in their assurance of future glory then to glut our bodies vvith sensuall delights or to vvaxe rich and grovv great in our earthly possessions Let vs remember that the time vvill come that our spirituall grace vvhich worldlings so much contemne will stand vs in more stead and bring vnto our soules more sound comfort then all the wealth of the world or Monarchy of the whole earth and therefore that it is most extreme and sottish folly so farre to affect those flitting and fading vanities as to neglect in the meane time these spirituall excellencies §. Sect. 5 That in our prosperity we must beware of being slothfull in Gods seruice and that worldly things doe not become thorns and snares vnto vs. Eighthly let it be our care in the time of our prosperity that wee doe not grow more sluggish and slothfull in Gods seruice in Prayer hearing the Word Reading Meditation for the more we are taken vp with our earthly imployments the lesse we minde these holy duties and religious exercises as we see in the experience of many who haue beene forward in them in their sickenesse pouerty and meane estates and wholly neglect them or coldly carelesly and formally performe them when they inioy health wealth and worldly preferments Yea Gods good Children oftentimes are heerewith ouertaken hauing a great dampe cast ouer their zeale and deuotion by these worldly mists as we see in good Martha her Luk. 10. 41 42. selfe who by her worldly businesse was made more cold and carelesse in attending vnto Christ Which that wee may auoyd let vs consider that when we abound with all worldly blessings we stand more in need of spirituall helpes to keepe vs vpright in our wayes and from falling into those sinnes to which this prosperous state exposeth vs. And that these earthly benefits being Gods present wages whereby he incourageth vs to doe him more diligent and faithfull seruice it is a shamefull abuse of his bounty to bee made thereby more slothfull and negligent Ninthly let vs take heed in our prosperity that these worldly things through our ouermuch affecting them doe not become thornes to
choake in vs the seed of Gods Word and hinder in vs the growth of his spirituall graces the which through our corruption they are apt to doe as our Sauiour teacheth vs in the Parable of the Sower partly by catching hold of vs and hindring vs Mat. 13. 22. from going into the holy assemblies as wee see in the example of those who being inuited to the Kings Supper pretended excuses and would not come and of the Iewes who when God spake vnto them in their prosperity Ier. 22. 21. professed that they would not hearken vnto him nor obey his voyce And partly by distracting our mindes and hearts when we are there so as wee cannot attend vnto the things deliuered as we see in the example of the Iewes who when the Prophet preached vnto them with their mouthes Ezech. 33. 31. made iests and suffered their hearts to runne after couetousnesse Which that we may auoyd let vs hold them in our hands as ready to imploy them in Gods seruice and for the good of our brethren but not suffer them through carnall loue to take rooting in our hearts which is Gods portion and fairest field allotted to receiue the seede of his Word for the growth of spirituall graces Or if the enuious man hath sowed any of these tares and weedes in them let vs roote them out with all care and diligence before wee goe into the holy assemblies that they may not choake in vs that spirituall seede nor hinder the growth of sauing graces and let vs as the Apostle exhorteth vs mortifie our earthly lusts and flie carnall concupiscence when we desire to bee furnished with Gods graces by the Ministery of the Word and to follow after righteousnesse godlinesse faith loue 1. Tim. 6. 10 11. patience and meekenesse §. Sect. 6 That we must carefully arme our selues against the tentations vnto which this estate is indangered and take heede that it hinder not our heauenly happinesse Tenthly let it be our care when wee are in prosperity to set a double watch ouer our selues that we be not ouercome with those manifold tentations 1. Tim. 6. 9. Deut. 7. 25. vnto which this estate doth chiefly expose vs as loue of the world earthly-mindednesse ambition couetousnesse voluptuousnesse and the rest To which end let vs consider that in these worldly thickets Satan cunningly layeth his most dangerous ambushments to surprize vs with his tentations at vnawares that they are his traps and snares in which hee intangleth many and keepeth them in his slauery and his vsuall baites whereby he allureth vs to come within the compasse of his nets of perdition vnto which who so stoope with a greedy appetite fall into many foolish and noysome lusts which drowne them in destruction Finally that they are his common wages which he offereth as his hire to draw men to serue him in the workes of darkenesse wherewith hee hath preuailed with so many that he thought it his strongest inducement to perswade our Sauiour Math. 4. 9. Christ himselfe to yeeld vnto him and doe him seruice And therefore as we desire to stand in the day of tentation to preuent our foyles and would not hazzard the eternall saluation of our soules let vs in our prosperity watch ouer our selues and also earnestly desire the Watchman of Israel to watch ouer vs that wee may be preserued from all these dangers Finally let vs when we inioy prosperity and temporall blessings aboue all things carefully take heed that they do not hinder our heauenly happinesse by being burthens on our shoulders which will tire vs in our iourney thitherwards and as the Camels bunch vpon our backes which will hinder vs from entring into the straight gate The which our care must be redoubled by the greatnesse of the danger seeing it is a most hard thing for the same man to inioy earth and heauen to haue temporall felicitie in the full fruition of worldly things and eternall happinesse in Gods Kingdome to haue the honours riches and pleasures of this life and eternall glory lasting riches and heauenly ioyes in the life to come For the Apostle telleth vs that not many wise men after the flesh nor many mighty 1. Cor. 1. 26. nor many noble are called vnto them and our Sauiour hath taught vs that it is easier for a Camell to passe thorow the eye of a needle then for a rich man Matth. 19. 24. to enter into the Kingdome of God For preuenting of which danger and the auoyding of this incomparable losse let vs vse these earthly things as though 1. Cor. 7. 31. we vsed them not or as not abusing them making them to serue as helpes in our pilgrimage to further vs in our way by imploying them to all good vses and when they begin through our carnall loue to cling vnto vs and to become heauy burthens to hinder vs in our race let vs as the Apostle exhorteth vs cast them off that we may run more cheerefully and parting Heb. 12. 1. with our superfluities for the reliefe of others necessities let vs retaine onely so much as may further vs in our iourney §. Sect. 7 That we must not too highly esteeme nor too earnestly affect and seek after earthly things But especially let vs take heed that wee doe not value them in our iudgements affect them in our hearts nor seeke after them in our actions and indeuours more then spirituall graces and heauenly happinesse that we doe not make Idols of them by louing them more then God taking more paines to get them and more care to keepe them and more griefe to lose them then the assurance of his fauour or to carry our selues acceptably in his sight finally though we doe not vtterly reiect them from hauing some place in our hearts yet let vs beware that wee doe not giue them the chiefe seate but let them haue entertainement according to their owne ranke and condition as things indifferently good and farre short in excellencie vnto spirituall graces and heauenly glory that though wee possesse them yet we be not possessed of them nor become their slaues whereas God hath made vs their Lords and gouernours And that wee may not thus excessiuely esteeme and immoderately loue them let vs consider that in themselues they deserue it not being in comparison of grace and glory of no worth and though they were to others of some value yet not vnto vs who professe Christianity In themselues they are in the former comparison to be lightly esteemed and slightly affected seeing they bring not vnto vs any absolute true and certaine good because in their owne nature they haue not in them any such degree of goodnesse being vaine and of no solidity whereof it is that they doe not satisfie those that haue them and not onely vnprofitable to their owners for the chiefe and best vses and ends but also mixt and distasted with many euils and miseries which doe attend vpon them Or
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 §.
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
Saturday in the afternoone and resort to the Church that their bodies being refreshed by rest and their minds prepared by prayer and meditation they might be the better inabled to performe the publike and solemne duties of Gods seruice the Day following The which being now neglected and both Masters and seruants taken vp with their laborious businesse later for the most part that night then any other in the weeke with watching and wearinesse they are made altogether vnfit to performe Gods worship their hearts being full fraught with their worldly affaires not hauing had so much leisure as to take a farewell of them and their heads so drowzy and heauie that they cannot hold them vp from nodding and sleeping euen in that time which is allotted to diuine exercises §. Sect. 4 That in our preparation we must purge our selues from all sinfull corruption And as we must thus in our preparation purge our hearts from worldlinesse so must we with no lesse care cleanse them from all sinfull wickednesse 1. Pet. 2. 1 2. To which purpose we must search and examine them if no sinnes lye lurking in them vnrepented of especially such as most hinder our profiting by the publike Ministery as wrath and maliciousnesse and chiefly against our teachers filthinesse dissimulation hypocrisie preiudice and forestalled opinions voluptuousnesse couetousnesse worldlinesse and such like And yet more particularly wee must call to our remembrance what sinnes wee haue committed the weeke past and seriously repent of them lest continuing in our wicked courses and cherishing our sinnes as it were in our bosomes when we present our selues before God they moue him to abhorre vs and our sacrifices of prayer and thankesgiuing Esa 6. 9. and to giue vs ouer to be further hardened by the deceitfulnesse of sinne whereof it will follow that our hearts becomming fat our eares heauie and our eyes shut we shall heare and not vnderstand and see but not perceiue that we might be healed and conuerted And this the Lord required of the Israelites that they should first wash them and make them cleane Esa 1. 16. namely in turning from their sinnes by vnfained repentance and then approch and come vnto him The which was typically signified by that commandement of washing their clothes before the giuing of the Law Exod. 19. 10. answerable vnto which is the sanctifying and purging of our hearts by faith and repentance from all pollution of sinne before wee approch into Gods presence to receiue his Word For he will not turne vnto vs nor by his gracious promises assure vs of his fauour till we turne from our sinnes nor suffer the precious liquor of his Word to be corrupted and spoyled by powring it into our hearts whilest they continue in their pollution and vncleannes Neither are we fit to receiue the ambassage of our reconciliation till we haue made our peace with him For if hauing offended Math. 5. 23 24. our brother we may not approch vnto the Altar to offer our gift till wee haue first sought to be reconciled vnto him then much lesse may we presume to offer vnto God any religious seruice vntill first by our vnfained repentance we haue made our peace with him And if our fallow grounds must be prepared and plowed vp before they be sowed then must wee in like manner plow vp the fallow grounds of our hearts as the Prophet exhorteth Jer. 4. 4. before they can be fit to receiue the seed of Gods Word §. Sect. 5 That in our preparation we must vse al helps which may further vs in the sanctifying of the Lords Day Secondly we must in this preparation vse all helpes which may further vs in the sanctification of the Lords Day as namely those common Psal 119. 20. Psal 42. 1 2. meanes of prayer reading the Word and other holy writings meditation c and more especially we must worke as much as may be longing desires in our hearts after the Lords Day that therein wee may come into Gods holy assemblies and be made partakers of his holy ordinances and that we may truly say with Dauid My soule breaketh for the longing that it hath vnto thy iudgements at all times And againe As the Hart panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God O when shall I come and appeare before God For if wee expect it not with desire we shall not greatly reioyce in the fruition if it be not our longing before it approch it will not when wee inioy it be our delight Now to stirre vp these longing desires after it wee must meditate on the excellency of this Day aboue all others seeing God hath consecrated it vnto his worship and seruice as his owne peculiar drawing neerer vnto vs in all visible signes of his presence and admitting vs to come neerer vnto him then at other times Let vs thinke on the spirituall beauty and brauery of Gods House and of his holy Assemblies graced and adorned with his speciall fauours and with the light of his countenance which infinitely excelleth the Sunne in brightnesse and comfort whereby the Church becommeth faire as the Moone cleere as the Cant. 6. 10. Sunne and terrible as an army with banners with which spirituall beauty being rapt vp and rauished let vs cry out with Dauid O how amiable are Psal 110. 3. thy Tabernacles O Lord of Hosts My soule longeth yea euen fainteth for the Psal 84. 1 2 10. Courts of the Lord my heart and my flesh cryeth out for the liuing God c. A day in thy Courts is better then a thousand I had rather bee a dore-keeper in the House of my God then to dwell in the tents of wickednesse Let vs meditate on the singular priuiledges which the Lord on this Day imparteth vnto vs with a liberall hand admitting vs into his Chamber of presence and communicating himselfe vnto vs by giuing vs free liberty to speake vnto him about all our wants and grieuances and to offer vnto him our suits and petitions with a gracious promise that hee will heare and grant them yea into his Councell chamber where he imparteth vnto vs all his secrets and the chiefe counsels of his Kingdome and not only causeth the great Charter of our peace and manifold priuiledges to be read and expounded vnto vs but also sealeth it by his Sacraments for our owne peculiar vse Finally let vs consider of the manifold benefits which the Lord on that Day communicateth vnto vs. For it is Gods Festiuall wherein hee nourisheth our soules vnto life eternall if wee bring a good appetite to this spirituall banquet It is his great Seale Day wherein hee signeth and sealeth vnto vs a generall pardon for all our sins and all our spirituall euidences of our heauenly inheritance both by the priuie Signet of his Spirit and the great Seale of his Sacraments It is the Day of Gods largesse wherein he
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
hearts betweene him and his enemies the diuell Idols and the earthly Mammon 1 King 18. 21. like the Israelites which halted betweene God and Baal the true Iehouah 2. King 17. 33. and Idols of the Heathens and the Samaritans who feared the Lord and serued their owne gods And of such the Prophet Hosea complaineth Their heart saith he is diuided namely betweene the true Iehouah and Hos 10. 2. their Idols And the Apostle Iames calleth them double-minded who Iam. 1. 8. are vnstable in all their wayes one while offering vnto God some formall seruice and another while seruing the world and their owne lusts And as they haue double hearts so also double tongues speaking vanity Psal 12. 2. to their neighbours with flattering lips and with an heart and an heart or a double heart The second is sincerity and vprightnesse of heart without any mixture of guile and falshood when as wee worship God in simplicity truth and singlenesse of heart and in performing the duties of his seruice doe lay aside all carnall worldly and by-respects and doe them onely in conscience of his Commandement and out of a desire to glorifie him by our obedience to his holy will seeking him therein with our whole hearts and not our selues and our owne worldly ends like seruile mercenaries who serue their masters not out of any loue they beare him but onely for their owne gaine and aduantage Vnto which is opposed dissimulation and hypocrisie which maketh men to content themselues with outward shewes which haue no substance with outward profession without all sound practice with a dead carcase of Religion without the soule of sincerity or any vertue and vigour appearing in their actions and with a formall false and counterfeit seruice in the outward man without any substance or truth in the inward parts §. Sect. 3 Reasons mouing vs to imbrace integrity and sincerity 1. Because the Lord chiefly loveth and delighteth in it Now because these two are neuer seuered neither in the subiect nor in our practice I will not disioyne them in my discourse but will shew first the reasons which may moue vs to performe all our seruice vnto God and the duties of a godly life with integrity and sincerity and then the meanes whereby we may attaine vnto it For the former wee are to imbrace this integrity and sincerity truth and vprightnesse of heart in all duties of a godly life because the Lord chiefly loueth and delighteth in them preferring them much before all outward duties seeme they neuer so glorious For he loueth truth in the inward parts and esteemeth it farre Psa 51. 6 16 17 aboue all legall sacrifices and therefore after all they are abrogated and abolished retaineth it still in all duties of his seruice And as Dauid also 1. Chron. 29. 17. speaketh in another place He tryeth the heart and hath pleasure in vprightnesse Neither doth he see as man seeth for man looketh to the outward appearance 1. Sam. 16. 7. but the Lord looketh vpon the heart Whereof it is that hee chiefly requireth this integrity and sincerity in all his seruice Thou shalt keepe his Statutes and Iudgements with all thine heart and with all thy soule So Ioshuah Deut. 26. 16. Feare the Lord and serue him in sincerity and truth And Samuel Feare the Josh 24. 14. 1. Sam. 12. 24. Lord and serue him in truth and with all your heart And this God requireth of Abraham Walke before me and be vpright And Dauid of his sonne Gen. 17. 1. 1. Chron. 28. 9. Salomon Know thou the God of thy father and serue him with a perfect heart and with a willing minde And finally our Sauiour faith that hee requireth it of all who offer to doe him any seruice that as he is a Spirit so also they Iohn 4. 24. should worship in spirit and in truth And as we must generally obserue it in all Gods worship so in all the parts and duties of it For we must call vpon Psal 145. 18. God in sincerity and truth if wee desire that hee should heare vs wee must with Dauid Praise God with vprightnesse of heart and in singing Psal 119. 9. Psalmes and hymnes and spirituall songs we must not chiefly respect the vocall tune but make melody vnto the Lord with our hearts as the Apostle speaketh Col. 3. 16. 1. Cor. 5. 8. We must keepe vnto God the spirituall Passeouer not with the old leauen of malice and wickednes but with the vnleauened bread of sincerity and truth We must doe the workes of mercy and giue our almes with our hearts as well as with our hands for the Lord loueth a cheerfull giuer And 2. Cor. 9. 7. Col. 3. 23. in a word whatsoeuer duty we performe vnto others we must doe it heartily as vnto the Lord and not vnto men On the other side he condemneth dissimulation and hypocrisie as vices which are most lothsome and odious vnto him yea so much doth the Lord abhorre it that in the Law hee Exod. 12. 15. 1. Cor. 5. 8. Leuit. 22. 19. Deut. 22. 9 10. forbiddeth the very signes and shewes of it He would haue no leauen in his Passeouer nor their garments made of linsey-woolsey nor their fields plowed with an Oxe and an Asse nor sowne with seeds of diuers kinds not that God cared for these things but to shew vnder these types and shadowes how much he detesteth all hypocrisie and double-dealing §. Sect. 4 That our imperfect obedience is accepted of God if if it be done in sincerity and integrity Secondly this may mooue vs to imbrace integrity and sincerity because the Lord so highly esteemeth it that he accepteth of our obedience as perfect which springeth from it though it bee stained with much corruption and ioyned with many imperfections Whereof it is that in the Scriptures integrity and perfection are promiscuously put the one for the other and those are said to haue been perfect before God who in simplicity and vprightnesse of heart laboured after perfection and serued God in sincerity and truth as Noah Abraham Iob Dauid Asa Zachary and Elizabeth though they had many corruptions and imperfections which in the Scriptures are recorded of them And contrariwise the best graces or rather the most glorious shewes of them and the most resplendent and formall actions which are not ioyned with it are no better at the best then glorious sinnes in Gods sight whereof it is that the Lord specially Iam. 3. 17. 1. Tim. 1. 5. Joel 2. 12 13. requireth in all our graces and vertuous actions that they bee in sincerity and truth without dissimulation and hypocrisie So that wisedome which is from aboue is without hypocrisie and dissimulation though carnall men thinke them most wise who most excell in it Our faith must bee vnfained and so must our repentance also and with our whole heart and not like Ahabs in outward shew onely dissembled and
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
Mat. 12. 50. great honour and be made of Gods owne Priuy Councell by the illumination of his Spirit yea next a kinne to our Sauiour Christ That God will heare all our prayers for the blinde man could see this that if any Ioh. 9. 31. man be a worshipper of God and doe his will him he heareth And if in our Petitions we desire that Gods will may be done in ours we are sure to haue 1. Ioh. 5. 14. them granted as the Apostle Iohn telleth vs. Finally that those onely shall attaine vnto euerlasting life who indeuour in all things to doe Gods will for he that doth the will of God abideth for euer as the Apostle speaketh 1. Ioh. 2. 17. and not hee that saith Lord Lord shall enter into the Kingdome of Heauen Mat. 7. 21. but he that doth the will of our Father which is in heauen as our Sauiour teacheth vs. CAP. VI. Of those properties which respect our hearts and affections §. Sect. 1 That we must performe all duties of a godly life with cheerefulnesse ANd these are the properties which respect the causes of all Christian duties Those which concerne our disposition in doing them doe either more principally respect the heart and affection or the carriage generally of the whole man In respect of the heart this is the property of all the duties of a godly life that they be done heartily according to that of the Apostle Whatsoeuer ye doe doe it heartily as vnto the Lord and not vnto men But of this in the generall I haue before spoken and therefore will heere insist vpon two speciall branches of it the first is alacrity and cheerefulnesse the second is feruent zeale in all good duties Concerning the former we ought to performe all the duties of a godly life with alacrity and cheerefulnesse as being an inseparable property of them if they be sincere and vpright And this the Lord requireth generally in all Christian duties that we be ready vnto euery good worke and more specially in the duties Tit. 3. 1. of his seruice and all the parts thereof For wee must not onely seeke and serue the Lord but also make him our chiefe delight We must serue Psal 37. 4. Psal 100. 1. 95. 1 2. the Lord with gladnesse and come before him with thankesgiuing Wee must come before his presence with thankesgiuing and make a ioyfull noyse vnto him with Psalmes as the Psalmist exhorteth And wee must serue God with a 1. Chro. 28. 9. perfect and a willing minde as hee perswadeth Salomon his sonne Neither must we goe to the place of Gods seruice lumpishly and heauily but bee glad and reioyce when we mutually exhort one another to goe vp to the Psal 122. House of the Lord. For as in the time of the Law God could not indure a dead oblation but would haue a liuing sacrifice or the life of it and especially the inwards and heart offred vnto him so can he not abide that we should tender vnto him a dull dead and heartlesse seruice without any spirit life and cheerefulnesse which is no more pleasing then a dead carrion in his sight More especially we must not onely serue God on his Sabbaths but we must account them our delight In our prayers we must Esa 58. 13 14. with the Apostle make our requests with ioy We must in our thankesgiuing Phil. 1. 4. reioyce before God according to that of the Psalmist O come let vs sing Psal 95. 1. 33. 1 2. vnto the Lord let vs make a ioyfull noyse to the Rocke of our saluation And againe Reioyce in the Lord O ye righteous praise him with harpe c. Our preaching must be not by constraint but willingly not for filthy lucre but of 1. Pet. 5. 2. a ready minde Our oblations towards the building of the Tabernacle and Exod. 35. 5 29. furthering the meanes of Gods seruice must like the Israelites be offered with a willing heart And this alacrity and cheerefulnesse must bee vsed in all other Christian duties if we would haue them acceptable vnto God Our Almes must be giuen with cheerefulnesse and not as wrested from vs 2. Cor. 9. 7. by importunity because the Lord loueth a cheerefull giuer Our benefits must be bestowed not grudgingly and slowly but readily and with alacrity Philem. v. 14. for it is a double benefit when the heart goeth with the gift and as the Heathen man sayd Hee giueth twice that giueth speedily and readily Seneca Finally seeing if wee be seruants and doe our duty aright wee Eph. 6. 6. serue God and doe his will therefore also we must doe it cheerefully and from our hearts §. Sect. 2 Reasons which may mooue vs to this cheerefulnesse Now that we may thus serue God with alacrity and cheerefulnesse let these reasons perswade vs. First because it is most acceptable vnto God and in much more high price with him then the worke and duty it selfe be it neuer so excellent in outward appearance For if euen mortall men who neede the duties and seruice of others are much more delighted with the kindnesse and loue of the giuer then with the gift it selfe And if Parents and Masters are better pleased with the willing cheerefulnesse of their children and seruants then with their duties which they performe being done with grudging and repining then much more is the Lord delighted with our alacrity and readinesse in the duties of his seruice rather then with the outward workes and actions seeing we can in nothing bee profitable vnto him yea as we haue shewed before hee esteemeth no bodily seruice which is not en-liued with this soule of cheerefulnesse whereas contrariwise though our duties of his seruice be full of manifold imperfections and corruptions yet if they be performed with ready and cheerefull hearts he doth accept of them for perfect obedience For hee accepteth in the seruice of his children the will for the deed and if there be 2. Cor. 8. 12. a willing minde a man is accepted according to that he hath and that power of performance which God hath giuen and not according to that he hath not as the Apostle speaketh Secondly this cheerefulnesse and alacrity maketh our otherwise vnperfect seruice like vnto that which is performed by the blessed Angels who are alwayes ready as soone as they heare Gods Psal 103. 20 21. voyce to doe his pleasure as the Psalmist speaketh they stand about his Throne continually and no sooner receiue his Commandements but hasten to execute them with winged speed Thirdly because cheerefulnesse and delight in Gods seruice as it is most highly esteemed so is it aboue all other most richly rewarded for if wee delight in the Lord hee will giue vs the desires of our hearts if wee delight in him and call his Sabbaths which Psal 37. 4. are consecrated vnto his seruice our delight also hee will greatly honour Esa 58. 13
them after a formall cold and carelesse manner nor can we without this earnest indeuour and studious diligence attaine vnto eternall and heauenly blessednesse For this rich reward is not giuen to idle loyterers but Math. 20. 1. to painfull labourers in Gods Vineyard nor to those slothful seruants who hide their Masters Talent in a napkin doing with it neither good nor euill Mat. 25. 21 26. but vnto those who by their spirituall trading haue increased it to his aduantage The Kingdome of God falleth not as it were by lot to the Math. 11. 12. lazie but suffreth violence and is taken by an holy force and so strait is and 7. 12 13. the gate that leadeth into it and the way so narrow afflicted and troublesome that we cannot possesse it by sitting at our ease but must striue to enter with all diligence and indeuour as our Sauiour exhorteth §. Sect. 5 The last reason taken from the vnwearied diligence of worldlings in pursuing of earthly things Lastly the vnwearied diligence of carnall worldlings in seruing of the world and their owne lusts for the contemptible hire of earthly vanities may effectually moue vs to vse the like or greater in the seruice of our Master For howsoeuer they after their worke is done are not sure of their wages or though it bee put into their hands are not sure to hold it or though they doe finde it vaine and of no worth alwayes vnprofitable and oftentimes hurtfull and pernicious yet with what diligence doe they yeeld their seruice with what affection doe they dote on this golden strumpet and with what zeale and deuotion doe they commit idolatry with this painted Idoll For they are content to rise early and goe late to bed to consume their spirits with carking care and their bodies with restlesse labours both by land and sea to spend their strength and to hazard vnto innumerable dangers their health and life yea the euerlasting saluation of their soules that they may obtaine riches pleasures and preferments and fill their hearts with these windy vanities which may puffe them vp but neuer satisfie them and therefore how much more doth this diligence become vs in the seruice of God by performing vnto him all Christian duties seeing our wages as much exceedeth theirs as heauen earth euerlasting excellencies momentany vanities the which also are certaine both in payment and possession So also the double diligence of Idolaters in seruing their Idols and the care and cost which is spent in their seruice may make vs ashamed to bee lesse industrious and painfull in the seruice of the true God For they are ready to breake their sleepe and rise early with the Israelites to doe them seruice and to offer their oblations Deut. 32. 6. to part with their chiefest ornaments as their iewels and eare-rings their siluer and their gold for the making and decking of their Images to launce and cut themselues with Baals priests before their Idols to doe voluntary penance and to goe on pilgrimage to stocks and stones to consume their strength with watching that they may performe their superstitious orizons and to torment and whip their bodies before their Crosse and Crucifix to strip themselues of all their meanes to vow voluntary pouerty and with Iezabel to spare for no cost in maintaining their idolatrous priests who draw them on and helpe them forward in their idolatry And shall we be lesse diligent in the seruice of our good God from whose blessing and free gift wee haue all things which wee presently inioy or yet doe hope for in the life to come Or shall wee thinke any paines or care or cost too great in performing those duties which assure vs of saluation when as they thinke nothing too much which they doe or can doe to nourish their doubtfull and wauering their false and deceiuing hopes of their future happinesse Yea the diligence of desperate sinners in the seruice of the diuell by committing of all manner of wickednesse may make vs blush for shame to neglect Gods seruice in the duties of holinesse For they breake their braines in plotting of mischiefes and spend their strength and hazard their health and life in effecting them For as the Wise man speaketh They sleepe not except they haue done mischiefe Prou. 4. 16. and their sleepe is taken away vnlesse they cause some to fall and wickednesse and violence more cheereth their hearts then their bread and wine They serue the diuell oftentimes for nothing and not seldome euen to worldly losse wasting their strength in wanton pleasures impairing their health with costly gluttony and loathed carowses only in a brauery and hazarding their life by needlesse quarrels and bloody murthers besides the inward torments of minde heart and conscience which their vnruly passions vaine hopes and false feares friuolous anger and lustfull loue fretting enuy and reuengefull malice doe bring vpon them By all which courses though they haue no wages for their worke yet as the Prophet speaketh they are willing euen to weary themselues to commit iniquity Ier. 9. 5. And shall they be thus diligent in seruing the diuell that mortally hateth them and shall wee bee negligent in Gods seruice who hath so dearely loued vs Shall they thinke the greatest paines too little in taking these wicked courses which doe but seale vp vnto them their certaine destruction and shall wee thinke any paines too great in performing such holy duties as will assure vs of eternall saluation Finally let the diuels diligence in dishonouring God and seeking to depriue vs of grace and glory that he may plunge vs into euerlasting perdition make vs studious and industrious in seeking to glorifie God in our saluation For as himselfe witnesseth He compasseth the earth continually to and fro to spy out all aduantages Iob 1. 7. against vs first drawing vs to sinne and then accusing vs for it and as the Apostle Peter testifieth He walketh about as a roring Lion seeking 1. Pet. 5. 8. whom he may deuoure And shal not we vse like or greater diligence in preseruing our selues out of his danger in keeping our soules and bodies holy and vndefiled that being vnblameable they may not bee damnified by his accusations and in imploying our time in such holy and Christian duties as will inrich our hearts with all sauing graces strengthen vs to withstand all Satans tentations confirme our assurance and further vs in the fruition of heauenly happinesse CAP. VIII Of constancie in the duties of godlinesse without remission or intermission §. Sect. 1 That all those which are sincere are also constant in the duties of a godly life THe last propertie of those Christian duties which appertaine to a godly life is constancy in performing them of Psal 119. 112. which there are two branches continuance without remission or intermission and perseuerance without Apostasie or defection both which Dauid conioyneth in his practice of obedience I haue saith he inclined
zeale into our hearts whereby we are disposed vnto them let vs make no delayes but exhort one another daily whilest it is called to day Heb. 3. 13. lest any bee hardned through the deceitfulnesse of sinne Finally if God hath put power into our hands and some pitty and charity into our hearts whereby we are inabled and mooued to doe the workes of mercy we are to lay hold vpon these opportunities and not hazzard the losing of them by our slothfull delayes according to the counsell of wise Salomon Withhold Pro. 3. 27 28. not good from them to whom it is due when it is in the power of thine hand to doe it Say not vnto thy neighbour Goe and come againe and to morrow I will giue when thou hast it by thee For if we neglect our opportunity when God offereth it he may iustly deny it vs when wee would haue it or if it still continue he may withdraw his grace more and more which we haue neglectfully abused and so giue vs vp to our owne hardnesse of heart to goe forward and increase in our former neglect Finally seeing our hearts are deceitfull fickle and flitting and we haue them not so at command that we can keepe them close vnto good duties or preserue in them at our pleasure the fire of deuotion it would be our wisedome to take them in their good mood and to lay hold of the opportunity for the performing of holy duties as Prayer Meditation renewing of our Repentance and such like when we finde and feele them best affected towards them and when wee discerne that they are well warmed with the fire of Gods Spirit we are to stirre it vp and as it were to blow it more and more giuing vnto it vent in our holy actions that it may not be choked and smothered For if we doe not take them at this aduantage they will slip away and the heate of our zeale and deuotion growing coole in vs we shall become vnfit for any religious duties and as vnable to worke our hearts to any frame of godlinesse as to fashion the yron to a new figure and forme when the fire is extinguished and the heate gone out of it §. Sect. 4 That we must obserue an order in doing these duties auoid confusion The last rule respecting the circumstances of a godly life is which I haue already in part touched that for the auoyding of confusion and vnsettlednesse in our course of Christianity we doe not confound and intermingle duties one with another but that we vpon good aduice and mature deliberation propound vnto our selues some good order in the doing of them allotting vnto euery houre and part of the day some speciall duties to be ordinarily performed in them As such and so much time for Prayer Meditation Reading and other religious exercises such and so much for the duties of our callings recreations and ciuill imployments for sleeping waking rising going to bed eating and drinking conferring and the like The which howsoeuer we may not superstitiously tye our selues vnto for conscience sake because God hath left the fitting of all times and occasions to our Christian liberty and to spirituall wisedome as shall be most agreeable and profitable for vs in our seuerall places and callings yet for order sake and to auoyd confusion vnconstancy and vtter neglect of good duties after that vpon sound aduice wee haue set downe a good order and method for our proceeding in Christian duties and what time is ordinarily to be spent in them we are not easily and vpon euery slight cause to alter our course but to keepe our selues as neere as we can vnto it vnlesse either necessity charity or some vnlooked for opportunity of better and more profitable imployment offering it selfe vnto vs doe mooue vs in Christian wisedome and discretion at some times to varie from our common course of proceeding And this wee shall finde profitable not onely to auoyd disorder and confusion but also to settle our hearts in a constant practice of all good duties which otherwise naturally affecting variety nouelties and often changes in religious exercises by reason of that saciety and carnall lothing which they bring to our corrupt nature would euery hand while bee flitting and starting sometimes performing them in a confused manner and sometimes neglecting them altogether CAP. III. Of the rules of a godly life respecting the matter forme and substance of it §. Sect. 1 That we can no otherwise aspire to perfection in Christian duties then by proceeding by degrees THe rules of a godly life which respect the matter forme and substance of it come now to be intreated of The first wherof is this that we aspire vnto perfection by degrees and not dreame or imagine that we can the first day and in the beginning of our conuersion attaine vnto it For howsoeuer the Lord is not tyed to times and meanes but can as soone and as well perfect the worke of our Regeneration as he did the worke of our Creation wherein he did but say the word and it was done and howsoeuer sometimes to shew the absolutenesse and greatnesse of his wisedome power and goodnesse he maketh quicke dispatch of his great worke of grace and causeth some to attaine vnto a great measure of perfection by the extraordinary assistance of his holy Spirit especially such as are conuerted in their latter times and hauing long loytered are cast behind hand and haue much way to trauel and worke to finish in the very euening of their liues and some others also whom hee sanctifieth from their Esa 49. 1 5. birth and tender youth to be his greatest lights shining in his Church yet this is not vsuall in Gods ordinary course of proceeding nor much more to bee expected of vs then that wee should haue the stature and strength of men as soone as we are borne vnto which wee ordinarily attaine by degrees because we were at once made perfect and compleat in the extraordinary worke of our Creation Besides we haue all true sauing graces according to the measure and proportion of faith vnto which we cannot at once ordinarily attaine in any great perfection both because it selfe also must hold some proportion with our knowledge which is not Heb. 11. 6. suddenly attained as soone as we are conuerted vnlesse we had it before and also because faith as we haue shewed increaseth by degrees and wee cannot attaine vnto any great measure and fulnesse of perswasion but by much exercise in holy duties and great experience of Gods loue and goodnesse towards vs. We must not then in the childhood of our Christianity thinke that we can attaine vnto the perfection of old men in Christ and so accordingly in our words and profession after a glorious manner take vpon vs but we must be content with the Apostle whilest 1. Cor. 13. 10 11. we are children to doe and speake as children and when wee become men to put away childish
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery of the Word is a chiefe meanes of our spirituall life The first meanes of a godly life is the ministery of the Word the which is the ordinary meanes of begetting vs to the life of godlinesse and of beginning in vs all spirituall and sauing graces by which as inward causes we outwardly mooue in all Christian and holy duties Of raising vs from the death of sinne and cleansing and purging vs from the guilt and corruption of it and also of so quickening and reuiuing vs that we are inabled to performe the actions of holinesse and to bring forth the fruits of a godly conuersation Thus the Apostle calleth it Gods Rom. 1. 16. strong power whereby hee pulleth vs out of the state of death into the the state of life and saluation and the Apostle Peter The immortall and incorruptible seed which begetteth vs vnto God liuing and abiding in vs for 1. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. fathers who beget vs vnto God because being dispensers of the Word of grace they are instruments and meanes of our Regeneration Thus our Sauior saith that the houre was comming yea euen then was that Joh. 5. 25. the dead should heare his voyce and liue that is those which were dead in trespasses and sinnes should be quickened and haue their part in the first Resurrection by vertue of his Word preached for at this death and Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled vnto all holy duties of a godly life For so our Sauiour telleth his Disciples that they were cleane through his Word which hee had spoken vnto Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth elsewhere that we cannot ordinarily haue faith by which the iust man liueth but by the preaching and hearing of the Word How can they Rom. 1. 17. beleeue in him of whom they haue not heard and how shall they heare without a Preacher And after expressely affirmeth That faith commeth by hearing and 10. 14 17. and hearing by the Word of God And in another place he intimateth that we cannot put off the old man and being renewed in the spirit of our minds Ephes 4. 21 22. put on the new which after God is created in righteousnesse and true holinesse vnlesse we haue first heard Christ and been taught by him in the ministery of his Word But here we must take heed that we doe not attribute our new birth and spirituall cleansing vnto the Word preached as hauing in it any inherent power to giue life and grace in it owne nature or as it is by man preached vnto vs for then all that heare it would be quickened vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places the greatest number remaine vnregenerate and dead in their sinnes nor yet as vnto a principall and chiefe cause of reuiuing vs for this were to make an Idol of it by attributing vnto it Gods prerogatiues and peculiar Math. 23. 9. actions who alone is able to regenerate vs as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached not as comming from man but as it is the Word of God and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life and the begetting and increasing of his graces in vs. By vertue of which ordination and the blessing of God vpon it the Word receiueth all its power and vigour to quicken and preserue our spirituall life euen as by the ordinance of God and his blessing wee receiue our naturall life by generation and the preseruation of it by food and clothing which in themselues exceed not other creatures in their vertue for these vses but onely so far forth as God by his blessing inableth them vnto them The which if he withdraw our meate will not nourish Math. 11. 21. Luk. 12. 47. vs but rather become our bane and poyson and the Word preached will be so farre from being a Word of life and saluation that it will become the sauour of death vnto death to our deepe condemnation In which regard 2. Cor. 2. 16. wee must not rest in the preaching and hearing of the Word as in the deed done for the begetting of Gods graces and beginning in vs the life of godlinesse for thus it is onely the Spirit that quickeneth making the Ioh. 6. 63. same Word and at the same time effectuall vnto some for these ends by an inward secret and powerfull operation which for want hereof is heard of others without any profit but vse it as Gods ordinance vnto which his blessing is promised and doth so ordinarily accompany it in the harts of all those that vse it in obedience to God and desire to profit by it for the former ends that we may as well hope for spirituall life by feeding on this food as for the preseruing of naturall life by meate and drinke seeing both alike are Gods ordinance and by his power he is effectuall in the one as well as the other And so contrariwise the neglect of this meanes when God giueth it doth take away all hope of the spirituall life of grace seeing we tempt the Lord in refusing the meanes and despising his ordinance like those who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues should vtterly refuse to eate or drinke Againe whereas I say that the preaching of the Word is the ordinary meanes of life and grace when the Lord granteth it vnto vs we are to beware that we doe not limit Gods power vnto it as though hee could not any other way quicken sanctifie and saue vs. For he is able without all meanes to doe all these by the sole and secret worke of his holy Spirit being such an All-sufficient workman in himselfe that he needeth not the helpe of any instruments as we see in his sanctifying and sauing of elect Infants dying whilest they are vncapable of outward meanes for euen in them these two goe together seeing the rule is generall that without holinesse no man shall see the Lord. And hee is able to sanctifie other Heb. 12. 14. meanes for these vses as he ordinarily doth where
15. and his fellows that fed vpon plaine pulse which God had sanctified to their vse were fatter and in better liking then they that did eate the portion of the kings meate so those people and Parishes would be found more thriuing Christians both in knowledge practice who are fed with the pulse of plaine Preaching with wholsome though homely food because they can feed vpon it and better disgest it then others that haue a kingly portion of abstruse learning wit and eloquence sometimes though rarely allowed vnto them seeing they are meates of too hard disgestion for their weake stomakes causing crudities humorous and ill-concocted conceits and seldome affording any wholesome nourishment §. Sect. 6 Of the duties of the people respecting the Ministery of the Word The consideration whereof as it should effectually moue Gods Ministers to take such a course in their preaching as is most fit and profitable for 1. Cor. 9. 22. their hearers and denying themselues and the praise of their great learning and gifts in the worke of their Ministery to become as weake to those that are weake that they may gaine them to Christ so also should it moue the people who desire to bee built vp in sauing knowledge and in the practice of all holy duties belonging to a godly life to affect such teachers as being learned and sufficient doe conscionably apply themselues to their capacity for their instruction and edification To which purpose they must striue with God in their feruent prayers that he will send such labourers into Mat. 9. 38. his haruest and in humility and submissiue obedience as their place and calling wil permit labour by earnest suite with superiour Magistrates ouer Church and Common wealth and especially with Patrones and disposers of Church-preferments that they will prouide and set ouer them such faithfull and painefull Pastours as will feed them with food conuenient for the preseruing of their soules in spirituall life and the nourishing and increasing of Gods graces in them not foolishly affecting and admiring as it is common with those that are most ignorant such teachers as desiring the praise of their great learning more then the saluation of their peoples soules doe most exceed the short reach of their shallow capacities like vnto cold stomacks which haue a greedy appetite after meates of hard disgestion but when they haue receiued them for want of naturall heate turne them into wind which affecteth their braine with noysome vapours and are not able to conuert them into any wholesome nourishment Secondly their care must be as much as in them lyeth and the necessary preseruation of their state will suffer them to place themselues vnder such a Ministery as will helpe them forward in their spirituall thrift and growth of grace and counting according to Maries choyce and our Sauiours approbation this one thing necessary let them preferre it before all worldly Luk. 10. 42. things as fertile soyles good ayre well-seated houses and shops fit for trading delightfull walkes and prospects and plentifull prouision for house-keeping which without the other may make full purses and Barnes but hearts empty of all grace and goodnesse healthy and well-liking bodies but hunger-starued leane and sickly soules Thirdly they must ioyne their cost with their care and like the wise Merchant esteeme this Mat. 13. 44 45. precious pearle and hid treasure aboue all other their possessions they must if it be in their power purchase it at any rate seeing it only can make them truely rich according to the counsell of the Wiseman Buy the truth Pro. 23. 23. and sell it not thinking that part of their wealth well spared which serueth as a meanes to bring them vnto the right vse of all the rest and to inrich their soules with the incomparable treasures of Gods sauing graces whereby they are strengthened to the wise performance of all Christian duties Fourthly hauing Ministers though not eminent and excellent in their gifts yet of some good towardlinesse and willingnesse to grow vnto more perfection they must giue them no discouragements by their bitter censures awke and froward carriage backwardnesse to pay vnto them their right or running from them vpon euery slight occasion to heare others but rather they must nourish and cherish the good things which they see in them that they may increase more and more by shewing all loue and kindnesse due reuerence and respect especially by regarding them in the worke of their Ministery and hearing them with all diligence constancie and attention For by thus drawing the brests of their spirituall nurses they shall bring downe their milke and cause it to increase and abound at least to a sufficiency of nourishment whereas if it be not sucked it will curdle in the brest and make them heart-sicke to be thus neglected or else in short time turne backe and quite drying vp leaue vnto them no nourishment at all Finally when God hath prouided for them such as are eminent in their gifts and painefull in their Ministery labouring in word and doctrine and going out and in before them as good guides in their gouernement and holy example they must not grudge to giue them the double honour of reuerence and maintenance and together with the heauy waight of their Ministery suffer them to lye gasping and groning vnder the burthen of pouerty and contempt but giue them all good incouragement not thinking much that those who impart vnto them heauenly treasures should be 1. Cor. 9. 11. partakers with them of their earthly blessings but especially they must labour to profit by their paines in knowledge and fruitfull obedience which is the ioy of their hearts the life of their life and the Crowne of 2. Cor. 3. 1. Phil. 4. 1. their Ministery lest when they see that they sow all their good seed in barren soyles and with the Prophet and our Sauiour Christ himselfe haue iust cause to complaine that they haue laboured and spent their strength in Esa 49. 4. vaine they be forced to make choyce of better and more fruitfull grounds and to imploy their labours in some other place where they may more glorifie God and receiue more ioy and comfort to their owne hearts CAP. VI. Of the duties of the people in hearing of the Word and first of such as are to be performed in their preparation §. Sect. 1 That we must vse preparation before the hearing of the Word and wherin it consisteth ANd these are the things which are required vnto the right preaching of the Word Vnto the right hearing of it that it may be a powerfull meanes to inrich vs with Gods graces and to strengthen vs vnto all Christian duties of a godly life some things are required before wee heare some things in hearing and some things after we haue heard it Before we heare we must vse due preparation vnto which is required first that we enter into a serious consideration of Gods glorious presence
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
through pride breake out into anger and contention When we go to compound differences between neighbours we must take heed that we be not partial to either side for worldly respects nor through stiffenesse and obstinacie cause more discord in stead of making peace When we are going to a feast let vs set a watch ouer our appetite that it doe not draw vs to gluttony and excesse but that we so vse Gods greater blessings as that wee be fitted by them to doe him better seruice When we are about to doe the workes of mercy we must take heed of pride and affectation of humane praises or that wee haue in them any opinion of meriting thereby any thing at Gods hands When we are to pray or heare the Word or to performe any other religious duty of Gods seruice knowing that in them also Satan layeth his snares and spareth for no paines to make these exercises vnprofitable and euen turne them into sinne let vs obserue our watch when we goe about them that we may be well prepared and performe them with all reuerence and attention faith and feruencie of spirit carefully looking to our minds and hearts that they bee not hindred in these duties with worldly distractions and wandring thoughts dulnesse drowzinesse and carnall wearinesse In a word there is nothing wherein this watch is not to bee kept seeing in all things through Satans wiles and the deceitfulnesse of our owne hearts wee are indangered vnto sinne either sayling in the matter of our actions or in our manner of doing them §. Sect. 6 That we must watch ouer all the powers and parts of our soules and bodies Neither must this watch be kept ouer some of our parts onely neglecting the rest as ouer the body alone but not the soule or the soule and not the body but ouer the whole man that in all our powers and parts inward faculties and outward actions we may please God by doing his will But yet the more accurate and diligent watch must bee ouer the soule as being the more subtile and excellent part according to that expresse charge of Almighty God Take heed to thy selfe and keepe thy soule diligently implying that though this watch must be kept ouer the whole man yet Deut. 4. 9. the soule which is the better part must bee looked vnto with greatest care and circumspection Thus wee must watch ouer all the speciall faculties of our soules as ouer our reason and iudgement that they be not darkned with ignorance for if the light be darkenesse how great is that darkenesse nor corrupted and mis-led into errours and heresies Ouer our memories Mat. 6. 23. that they neither retaine those vanities and sinfull impression which should be rased and blotted out nor forget those things which God hath entrusted to their keeping Ouer our consciences that they bee pure and cleane purged from dead workes and that they be not slacke in doing their duty in excusing and accusing nor wee negligent in giuing heed to their euidence Ouer our wills that they goe not before but waite vpon holy reason chusing and imbracing that which it commendeth and refusing and reiecting that which it condemneth and dis-alloweth But especially wee must keepe this carefull watch ouer our mindes and imaginations which naturally are euill and that continually being most disordered and licentious and not to be kept within any compasse if we leaue them vnto their owne liberty And therefore if we would keepe our soules in good plight and free from danger we must not foolishly imagine that thought is free or that wee may suffer our phantasies and imaginations to take their full scope and pleasure in rouing and ranging which way they list for if they thus get the bridle as it were betweene their teeth they will run with vs in a headlong course into vanity and sinne whereby displeasing God we shall mooue him to giue vs ouer to our owne imaginations and to the tentations of Satan suggesting into them horrible blasphemies For when hee findeth them Dina-like wandring abroad and from vnder the gard of Gods protection he defloureth and defileth them with hellish pollution and turneth the pleasure of their liberty into horrour and griefe Moreouer by giuing liberty to our thoughts and imaginations to range whither they list and not accustoming to keepe them in any compasse and within the bounds of Gods feare we shall not be able when we most desire it to bring them into any order but they will be ready to disturbe and distract vs in our best duties For like runagate seruants they will bee to seeke when we most need them and be ranging about worldly vanities when wee would haue them wholly exercised in religious duties Or if with much paines we doe bring them home and binde them to their taske being inured to liberty and delighting themselues in rouing abroad they will to recouer their lost pleasure breake all their bonds run away from vs and be taken vp with worldly cogitations so as we shall not be able to heare the Word or pray or meditate or performe any other religious duties without being distracted and interrupted in them with these earthly thoughts and wandring imaginations From which if wee would be free our best course is to watch ouer our cogitations and phantasies at other times and to keepe them vnder command that they may bee exercised about things profitable For if wee vsually giue them liberty to range whither they list custome will cause an habit and this liberty will grow to licentiousnesse so as we shall reduce them into no order nor make them fit for any good imployment Neither is it enough that we restraine our thoughts from rouing after worldly vanities but we must also haue them taken vp and exercised in spirituall heauenly or at least ciuill and morall Meditations about the affaires of our honest callings for if they bee not busied about these Satan will thrust in the other and finding them empty of any good thing hee will easily replenish them with those that are euill §. Sect. 7 That we must chiefly watch ouer our hearts But aboue all other our internall parts we must keepe our watch with greatest care ouer our hearts according to the Wisemans counsell Aboue Pro. 4. 23. Heb. 3. 12. all keeping or with all diligence keepe thy heart for out of it are the issues of life and the admonition of the Apostle Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God For the heart is the treasury either of all good or euill and out of it the tongue speaketh and the hand worketh It is the fountaine of all our words and actions and if it be corrupt it will defile them too but if it bee clensed and purified by faith it will also purifie the streames which flow from it Act. 15. 9. It is a vessell apt to receiue all liquors good or euill and therefore
our care must be to replenish it with the best and then to couer and keepe it close that nothing be spilt and lost and lest it receiue soyle or haue any euill thing infused into it for as the Wiseman obserued dead Flyes taint the whole pot of precious oyntment It must be kept carefully as an inclosed Garden and Vineyard that all annoyances being kept out with the fence it may bring foorth good fruits and ripe Grapes pleasing to Gods taste and not suffered to lye open as an high-way where all things are trampled vnder-foot or stolne away and nothing suffered to thriue which is profitable for vse Now by heart heere I chiefly vnderstand all the affections and desires both concupiscible and irascible all the passions of loue hatred hope despaire ioy sorrow anger and feare And by keeping of them their holding in subiection vnto reason it selfe being first made subiect to the Word and will of God and the right imploying of them about their fit and proper obiects onely louing that which is good and hating that which is euill reioycing in the testimonies of Gods loue and sorrowing for sinne because he is displeased with it hoping in Gods mercies and despairing Psal 130. 4. in our owne strength fearing God in respect of his mercies and iudgements and being angry with that onely wherewith hee is offended and dishonoured And if we thus keepe our hearts in tune and order they will make sweet musicke in Gods hearing but if the affections and passions rebell against reason and fall at variance one with another we can expect nothing but iarring discords and tumultuous confusion If we keepe them locked vp as sometime Aeolus the windes vnder the command of reason our hearts and mindes will be calme and quiet but set open the gates and leaue them to their liberry and nothing will follow but stormes tempests and shipwracke of our soules vpon the rockes of sinne Blow away these clouds and foggy mists and we shall in our little world haue a cleere skie but let them ouer-cast and ouercloud reason which is the Sunne in our firmament and what can follow but darkenesse and disorder stumbling and falling at euery stone of offence But especially we must watch ouer our hearts that wee may keepe out carnall concupiscence from entring and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne euen as wee would keepe out of our houses in the plague time infectious ayre or in the time of warre our mighty and malicious enemies from entring into our City or Countrey Or if they be entred at vnawares wee must repell them presently at their first appearing vpon our Coast and giue them no time to fortifie and make themselues strong wee must crush this Cockatrice in the shell and when they are yong dash this Babylonish brood against the stones §. Sect. 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous Now as wee must obserue a carefull watch in keeping out or clensing our hearts from all sinne and corruption so aboue all that they doe not nourish in them such as are most dangerous to our soules health As first and principally we must beware of those sinnes and vices vnto which through our naturall corruption we are most inclined the which we shall discerne by our often falling into them by our lothnesse to leaue them and after we haue resolued to part with them and haue already broken from them by vnfained repentance by our hanging after them in our carnall loue which maketh vs after we are forced to leaue them for the safety of our soules to looke backe vnto them like Lots wife towards Sodom with a desire to returne were wee not beaten from them with the feare of Gods Iudgements By which signes when we haue discouered them we must with greatest care watch ouer our hearts that wee bee not againe ouertaken of them first because wee haue greatest cause to hate and abhorre them seeing by them wee haue most dishonoured and displeased God Secondly because they haue most often wounded our consciences and giuen vs the greatest foyles Thirdly because they haue most disturbed our inward peace and depriued our hearts of spirituall ioy in the assurance of Gods loue Fourthly because we are still most prone to fall into them by reason that our corrupt natures are so much inclined towards them and our carnall loue doting vpon them are ready vpon all occasions to renew their league and giue them entertainement And therefore as with greatest care and vigilance wee arme our selues against such enemies as haue a strong party in our owne City and many secret Traytors which are alwayes ready to open the gates and let them in so must wee keepe the narrowest watch and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect and are in greatest league and liking with them seeing these secret Traytors are still in readinesse to giue them entertainement and betray our soules vnto them if wee doe but a little intermit our spirituall watch Secondly we must with singular circumspection take heed of those vices and sinnes which doe most ordinarily waite vpon our speciall callings seeing by reason that wee are daily conuersant in them they doe make against our soules most often and fierce assaults and the rather because by our many foyles and falls they become customable and harden our hearts in them our often sinning searing the conscience and taking away the sense of sinne And thus Magistrates must watch ouer themselues that they doe not peruert iudgement by taking bribes and rewards and that they haue no respect of persons nor for feare or fauour doe any iniustice Thus Lawyers must take speciall heed that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading paynting ouer a foule cause with faire glosses and that they doe not protract suites that they may grow rich out of their Clyents pouerty And Physicians that they doe not deale vnfaithfully with their patients and delay the cure for their owne aduantage And Diuines that they doe not for worldly lucre become non-residents staruing their peoples soules to fill their owne purses and purchase fields with the price of blood And that they bee not slothfull and negligent in feeding their soules that are committed to their charge following Peters counsell to Christ Master spare thy selfe And Tradesmen that they doe not vse deceit in buying and selling nor tell vntruths to put off their wares at an higher rate And finally thus must Artificers watch ouer themselues that they doe not their worke deceitfully onely for sale and vnseruiceable for vse Vnto which speciall circumspection in respect of our callings and the sinnes incident vnto them the Scriptures exhort Thus Iohn the Baptist perswaded the Publicanes whose calling was to liue by toles and customes to take heed of
and they that loue it shall eate the Prou. 18 21. Math. 12. 37. fruit thereof and as our Sauiour telleth vs By our words we shall be iustified and by our words we shall be condemned In which regard it standeth vs vpon to keep a narrow watch ouer our mouthes that we offend not in our speeches and to resolue with Dauid that our tongues shall speak of righteousnes all Psal 71. 24. the day long so speaking doing as those that shal be iudged by the law of liberty §. Sect. 3 That this watch consisteth in the right ordering of them Now this watch ouer our tongues must tend to the right ordering of thē both in respect of silence of speech For we must not only restraine our tongues from euill and corrupt communication but also order them aright in speaking that which is good taking care not alone to speak good things but also in a good maner when as they are seasonable profitable in respect of circumstances time and place the causes mouing vs and the persons hearing vs not powring out good speeches without discretiō but obseruing measure grauity and modesty not thinking it enough to speak that which is good when some others are present that could speake better And therefore as we doe not suffer pots and glasses of sweet waters to haue their full vent but keepe their mouthes close stopped to preserue their sweetnesse for such times wherein it may most seasonably be vsed so though our hearts be full of sweetnesse and as the Psalmist speaketh inditers of good matter yet we must not vent it with open mouth which Psalm 45. 1. will make it lose much of its sweetnesse but let vs keepe it in till we haue got some seasonable time when as we may hope to spend it to some good purpose For which moderating of our tongues by seasonable silence and auoyding of too much talking the wise Salomon giueth vs good caueats and counsell In the multitude of words saith he there wanteth not sinne seeing Prou. 10. 19. a man that speaketh much venteth some euill or commonly is tainted with pride and selfe-loue in speaking that which is good but hee that refraineth Prou. 17. 27 28. his lips is wise And againe He that hath knowledge spareth his words so that he hath but a shew of knowledge that lauishly spendeth them and a man of vnderstanding is of an excellent spirit knowing when to speake and when to keepe silence And euen a foole when hee holdeth his peace is Eccles 10. 14. counted wise and he that shutteth his lips is esteemed a man of vnderstanding In which regard Iob wisheth earnestly that his friends would hold their Iob 13. 5. peace that it might bee imputed vnto them for wisedome because they spoke many good things yet not to the purpose nor did prudently fit them to Iobs person or state which being so grieuously afflicted and deiected needed if they would haue spoken seasonably cordials of comfort and not bitter purges or the distastfull infusion of gall and wormewood And the Apostle Iames exhorteth vs to be swift to heare and slow to Jam. 1. 19. Nazianz. in Caesarij dialog 3. speake To which purpose as one obserueth God hath wisely appointed a double gard to keepe in the tongue the lips and two row of teeth that it might be restrained from breaking out by this double fence and might be preserued from slipping being seated by nature in such a moyst and slippery place And as we must keepe this watch ouer our tongues in respect of keeping silence so also in respect of speech for our tongues are not giuen vs to this end chiefly that wee should restraine them and say nothing but that they might be our glory in glorifying God by setting forth his praise And the Wise man telleth vs that as there is a time to keepe Eccles 3. 7. silence so also there is a time to speake And here our first care must be that according to the Psalmists counsell we keepe our tongues from euill and our Psal 34. 13. lips from speaking guile And as the Apostle admonisheth that wee suffer no corrupt communication to proceed out of our mouthes but that which is good 1. Pet. 3. 10. to the vse of edifying that it may minister grace to the hearers and that wee vse neither filthinesse nor foolish talking nor iesting which are not conuenient but rather Ephes 4. 29. giuing of thankes But especially let vs watch ouer our soules and our tongues that we doe not as it is the common custome of the most abuse them to slanders and reproches backbiting and sharpe censuring of our neighbours but taking all things doubtfully spoken and done in the best part excusing that which is tolerable commending that which is good and extenuating faults of frailty and infirmity let vs approoue our selues to be truly charitable by making our loue to serue as a couer to hide a multitude of sinnes Yea so farre should we be from wronging our neighbours 1. Pet. 1. 4. by being the authours of euill reports that we should not lend our eares to others that spread them but approue our selues by this signe to be Citizens of heauen that we will not receiue a reproch against our neighbours Psal 15. 3. nor so much as vouchsafe to take it vp though we found it by the highway side For as one saith he is blessed that hath armed himselfe so against this Hieronym ad Celantiam vice that no man dare detract from any before him And in the next place we must watch ouer our tongues that our speech may bee alwayes with grace seasoned with the salt of wisedome and Christian prudence which Col. 4. 6. teacheth vs to know how we may answere euery man and speake to their profit and edification The which wise and religious ruling of our tongues is a matter of great moment and no lesse difficulty For as the Apostle Iames telleth vs though the tongue be but a little member yet it is a world of Iam. 3. 5 6 7 8. iniquity and boasteth of great things And as a little fire is sufficient to inflame great store of matter so the tongue defileth the whole body and setteth on fire the course of nature and is it selfe set on fire of hell and such an vnruly euill full of deadly poyson as no man can tame by sole strength of nature And yet such is the necessity of the well-gouerning of it that all our Religion is to no purpose without it For if any man amongst vs seeme to be religious Iam. 1. 26. and bridleth not his tongue but deceiueth his owne heart that mans Religion is vaine In which regard we must keepe ouer it the straighter watch as we vse to curbe and keepe in a head-strong horse with so much the sharper and stronger bit and seeing no man can with his owne circumspection rule it sufficiently but that
are naturally auerse and backward vnto them sluggish and slothfull rash and vndiscreete in doing of them and therefore if wee doe not carefully watch ouer our hearts wee shall vpon euery slight occasion neglect them altogether or grow cold and carelesse slacke and remisse drowzy and soone weary in performing them Whereas if keeping this watch wee stirre vp and re-enliue Gods graces in vs when they are ready to languish and die and with the Ostridge hasten our speed by adding vnto our wings of faith and loue the spurres of Gods feare wee shall without thinking of wearinesse run much more swiftly and surely in the wayes of Gods Commandements §. Sect. 2 That we must watch ouer our selues that we be not circumuented by our spirituall enemies Finally in this our watch we must carefully take heed that whilest wee set our selues to performe the duties of a godly life wee be not hindred by Mat. 26. 41. Mar. 13. 33. Eph. ◠18. the tentations of our spirituall enemies or at least so disturbed and disabled that not doing them in that manner as we ought we lose all the fruit of our labours In which respect our Sauiour exhorteth his Apostles to ioyne watching with their prayer that they might not fall into tentation not onely vnderstanding thereby a bodily watchfulnesse opposed to naturall sleepe but also the spirituall watching opposed to carnall security the sleepe of the soule with both which they were at that time ouertaken For howsoeuer the consideration of the multitude might and malice of our spirituall enemies is a motiue sufficient to make vs stand watchfully vpon our gard seeing they assault vs on all sides with their engines of battery lay secret ambushments in euery corner and fill all places so full of their nets and snares that without singular circumspection we cannot auoyd them yet seeing they neuer bend their malice and might so furiously against vs as when they see vs exercised about Christian duties that they may either discourage vs or make them vnprofitable who seeth not that wee had heere need to keepe a double watch Like wicked theeues often fleshed with blood and cruelty they are alwayes ready to doe vs a mischiefe and to beate vs euen to the death when they find nothing about vs but then they double their watch and diligence in surprizing vs by the way when as we are going about the seruice of our heauenly Master and carry with vs the rich treasures of his graces in which regard wee must be no lesse vigilant for our owne safety then they for our destruction for our perseuerance in the wayes of godlinesse and preseruing of our spirituall riches then they to stop vs in our course and to spoile vs of all our wealth The deuill like a roring Lyon goeth alwayes about seeking to deuoure 1. Pet. 5. 8. vs and therefore it behooueth vs continually to watch and to be sober but Mat. 13. 25. Ioh. 15. 9. Exod. 5. 1 6. then he is most watchfull in sowing his tares when he seeth that our heauenly Husbandman hath sowne his good seed and wheate of sauing graces in our hearts The world alwayes maligneth those whom Christ hath chosen out of it but in nothing doth it shew greater malice against them then when they most seriously set themselues to doe God faithfull seruice as we see in the examples of all ages The flesh is alwayes ready to betray vs into the hands of them both but neuer doth it more spitefully play its prizes then when it seeth vs exercised in religious duties carrying away our hearts with a thousand distractions and like a massie and heauy waight pressing vs downe maketh vs lumpish and heauy vnweildy and soone weary in our Christian race In which regard we must at all times watch to defeate their malice but we must double and triple it against this triple opposition of the deuill the world and our owne flesh when we intend to performe any Christian duties §. Sect. 3 That we must keepe this watch in all places and at all times In all which respects we are to keepe a carefull watch ouer our selues in all places when we are at home and when we are abroad when we are alone and when we are in company in the Church and open streetes and in our owne houses and priuate Closets seeing there is no place free from danger by reason of those inward corruptions and secret traytors which we carry euery where about vs and those outward enemies the deuill and the world which are ready in all places to set vpon vs. So likewise there is no time exempted from this watch neither youth nor old age day nor night but it must be kept continually according to that Take Deut. 4. 9. heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life For the causes of it are continuall and therefore the watch must not be intermitted At all times we must labour to please God and not by fits and obedience at all times must be yeelded to him At all times sinne must be shunned vnto which we are prone by nature and all vertues and Christian duties to be imbraced and practised when any good occasion is offered vnto which naturally we are backward and auerse No time is exempted from the Christian warfare nor secure and safe from the assaults of our spirituall enemies And therefore we must continually stand vpon our guard and keepe our watch that we be at no time vnfit for any of these purposes lest being surprized vpon a sudden wee be easily vanquished by our spirituall enemies Besides through the intermission of our watch we doe not onely lose the present time which should be spent in the seruice of God but also indanger our selues to lose much more before we can againe set our watch in good order For our hearts hauing broke the bounds of Gods feare will not without much labour be restrained of their licentious liberty our deuotions being once cooled will not without much fire and fuell recouer their lost heate And sooner might wee with well ordered hearts haue performed the duties of Gods seruice which we intend then bring them in frame and rightly prepare them when through neglect of this watch they are out of tune Finally wee must keepe this watch in all estates and conditions in the time of health as well as in sicknesse as well when we are rich that our wealth do not wedge and fasten our hearts vpon the world and earthly things as in our pouerty that wee vse no vnlawfull meanes to become rich In our prosperity that we forget not God nor loue his gifts better then the giuer and in our affliction that we murmure not through impatiencie but draw neerer vnto God when he correcteth vs. §. Sect. 4 That we must watch ouer our brethren Neither is it enough that we thus watch ouer
spirituall ioy vnspeakable and glorious when as we are sure that nothing can hurt vs or hinder our saluatiō but all things euen afflictions themselues shall worke together for the best Now what is this but to haue a heauen vpon earth when as in this momentany life those eternall ioyes are begun in vs For as the Apostle telleth vs The Kingdome of God is righteousnesse peace and ioy in the holy Rom. 14. 17. Ghost Fourthly by this Christian watch we are fitted to beare all estates so as the great saile of prosperity shall not ouer-set vs whilest vvee take heed vnto our hearts that they be not vvithdravvne from God and fastened vpon vvorldly things nor be forced by the stormes of afflictions to strike saile and desist in our course tovvards our heauenly Countrey much lesse to dash against the rockes of despaire being assured that they Heb. 12. 6. are the signes of our adoption euidences of Gods loue and that by these manifold tribulations we shall enter into the Kingdome of heauen Fifthly by Act. 14. 22. this vvatch vve are made ready for the comming of Christ vnto Iudgement and prepared to enter into the ioy of our Master as we see in the parable of the faithfull seruant and the wise Virgins so as when the time approcheth the terrours of it need not to daunt vs but rather expecting him with his reward in his hand we may with confidence and ioy hold vp Luk. 21. 28. our heads because our full Redemption draweth neere Finally by this watchfulnesse we are assured of blessednesse seeing our Sauiour hath pronounced such as thus watch for his comming blessed in so doing Blessed saith he Luk. 12. 37 38 43. Math. 24. 46 47. are those seruants whom the Lord when he commeth shall finde watching Verily I say vnto you that he shall gird himselfe and make them to sit downe to meate and will come forth and serue them and make them owners of all his goods In which regard he calleth them Blessed blessed and the third time blessed to Apoc. 16. 15. shew that they are thrice blessed and euen perfected and consummate in blessednesse which keepe constantly the spirituall watch and are thereby alwayes in readinesse and prepared for his comming CAP. XIII Of the meanes whereby we may be inabled to keepe the Christian watch §. Sect. 1 The 1. meanes is temperance and sobriety and the second the feare of God THe last thing to be considered in this spirituall watch is the meanes whereby we may be inabled to keepe it the which I will but briefly touch because they are so fully handled in the fore-named Treatise The first meanes are sobriety and temperance the which as they much further vs in the naturall watch so are they singular helpes to inable vs vnto the spirituall Whereof it is that in the Scriptures they are ioyned and inioyned together as mutuall causes one of another Be sober 1. Pet. 5. 7 8. and watch We are not of the night nor of darknesse therefore let vs not sleepe 1. Thes 5. 5 6. as doe others but let vs watch and be sober And our Sauiour Christ perswading vs to this spirituall watch and arming vs against the deepe security of the latter dayes giueth vs in charge as a notable meanes to cause the one and preuent the other that we take heed vnto our selues lest at any time Luk. 21. 34. our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that Day come vpon vs at vnawares Which meanes of watchfulnesse when Noah and Lot neglected they soone fell into a dangerous sleep of sinne Neither must this temperance and sobriety extend onely to meates and drinkes seeing we may be drunke with the intoxicating cups of pleasures and carnall delights and surfet vpon worldly prosperity and earthly things when we doe too hungerly affect them in our desires and set our hearts immoderately vpon them but they must reach also as I shewed before when I spake of sobriety to the right ordering of our minds in the vse of all temporary blessings in a due manner and measure so as they may be helpes and not hinderances vnto vs in all the duties of a godly life which if we neglect we may surfet and be spiritually drunke Esa 29. 9. and 51. 21. though we be neuer so temperate in the vse of meats and drinkes The second meanes to make vs watchfull is to nourish in our hearts the true feare of God not a seruile feare which will make euery slaue watchfull ouer his wayes for feare of the whip but a filiall and child-like feare which will cause vs to keepe ouer our selues in all things a diligent watch that we may doe nothing displeasing in his sight who so loueth vs and whom we so loue and contrariwise that wee may so carry our selues in the performing of all good duties as that God may be well pleased in vs and we in him he delighting to doe vs good and wee delighting to praise his goodnesse Of which filiall feare the Psalmist speaketh There is Psal 130. 4. mercy with thee that thou maist be feared And this is the feare which the Lord Ier. 32. 42. promiseth in the couenant of grace that he will put it into the hearts of his children and seruants that they may not depart from him This is it which as the Wise man telleth vs causeth men to depart from euill as wee see in Prou. 14 16. and 16. 6. the example of Iob who is said to be a man fearing God and eschewing euill And therefore Dauid desiring to restraine men from sinne putteth as it were into their mouthes the bridle of Gods feare Stand in awe saith he Psal 4. 4. and sinne not And contrariwise if this feare be not in vs and our hearts be taken vp with carnall security wee presently neglect to keepe any watch like a City which feareth not the approch of any enemies and rush without care into all wickednesse And this the old Serpent knew well who hauing no hope to preuaile against our first Parents so long as being afraid Gen. 3. 4. of Gods threatening they kept their watch hee perswaded them first to cast out this feare by vnbeliefe whereby becomming secure they were easily drawne into transgression This made Abraham thinke that the Egyptians were ready for all wickednesse because the feare of God was not Gen. 20. 11. Psal 36. 1. in the Land And the Psalmist telleth vs that the transgression of the wicked perswaded him to conclude that there was no feare of God before their eyes And finally the Apostle hauing repeated a whole bead roll of many sinnes which had defiled euery seuerall part of wicked men maketh the same conclusion with the Psalmist that because they were destitute of Gods feare this was the cause which made way for all the rest Rom. 3. 18 19 20. §. Sect. 2 The third
meanes is the remembrance of Gods Iudgements The third meanes is often to call vnto our remembrance Gods fearfull Iudgements executed vpon all sinners but especially vpon such as haue Mat. 24 38. continued in their wickednesse with carelesse security and wholly neglected to keepe this watch as of the old world who liued in all rechlesse security eating and drinking buying and selling marrying and giuing in marriage so doing these things as that they neglected all things else which were necessary for their safety and saluation vntill Noah entring into the Arke they were all swept away with an vniuersall deluge Thus also Sodom and Gomorrah liuing in their sinnes with all security were attached with Gods fearfull Iudgements when they least thought of them and were wholly destroyed with fire and brimstone Thus Babylon exceeding Esa 47. 8 9. in security as much as in all other sinnes had those punishments which she least feared inflicted vpon her Thus the Lord threatened the Church of Sardis that if they would not watch he would come as a thiefe against Apoc. 3. 3. them that is bring vpon them suddenly vnexpected iudgements with which when they neglected this warning they were afterwards fearfully surprized But of this poynt I haue spoken at large in another Treatise of carnall security and hardnesse of heart Treatise onely let it suffice here to shew that as neglect of Gods Iudgements maketh vs secure and carelesse so the often calling of them to mind is a notable meanes to make vs watchfull that wee may not haue the like or greater inflicted vpon vs. The which is the principall vse that our Sauiour intended in propounding the former examples of the old world and of Sodom and Gomorrah fearefully punished because they securely Mat. 24 3◠42. Luk. 〈…〉 35 3◠went on in their sinnes that wee might not be ouertaken with the like but that continually watching and praying wee might bee thought worthy to escape them when God commeth in his visitation to take notice of our wayes And thus also the Apostle hauing called to remembrance Gods heauie Iudgements inflicted vpon the Israelites saith that all these things were written for our learning vpon whom the ends of the world 1. Cor. 10. 5. to 12. are come that by flying their sinnes wee might escape their punishments and thereupon inferreth this vse that wee should not presume on our owne strength but that he who thinketh hee standeth should take heed of falling §. Sect. 3 Of the fourth meanes which is to remember the day of death The fourth meanes is that wee continually remember the day of our death not as though it were farre off but neere approching and euen knocking at our doores For our liues are short and momentany and this short time so vncertaine that we haue no assurance that we shall liue another day no not so much as the next minute When wee goe abroad wee know not whether we shall returne home nor when we are at home whether wee shall liue to goe abroad when wee goe to bed wee cannot tell whether we shall euer rise and when we rise whether we shall againe goe to bed For many haue been thus suddenly taken away going well out of doores and neuer returning lying downe securely to take their rest haue been found dead the next morning Now seeing that which befalleth one may happen to any and that which hath been the case of many may probably betide any one let it be our wisedome to stand continually vpon our watch that we may be found in readinesse seeing it is a matter that concernes vs no lesse then the euerlasting saluation or damnation of our soules And seeing we are not sure of liuing another day let vs thinke that euery day may be the last and so take occasion to watch carefully ouer our wayes that we may when God pleaseth to call be prepared to goe vnto him with cheerfulnesse and ioy and when wee are inticed to commit any sinne as to loue the world immoderately to increase our riches by fraud and deceit or violence and oppression to sweare lye and profane the Lords Day to drinke drunken commit filthinesse or any other sinne let vs say vnto our owne soules Would I commit this or that sinne if I were sure that this day were my last Farre would it be from me if I were thus perswaded And therefore let mee bee now as farre from giuing way willingly vnto any of these or the like sinnes seeing for ought I know it may be the last minute And thus when wee finde our selues slacke and backward vnto any duties of Gods seruice let vs examine our owne hearts whether we would not shake off all sluggishnesse and goe about them with all care and diligence if we were perswaded that wee should not liue another day and then if wee be wise we will bee as circumspect and carefull that wee neglect no good duty which may bring comfort to our hearts peace to our consciences and assurance of saluation to our soules seeing many as lusty as we being well in the morning haue beene dead before night §. Sect. 4 The last means is to meditate often on the day of Iudgement The last meanes which I will heere touch is that we often meditate vpon that great and terrible Day of the Lord when hee shall come with 2. Cor. 5. 10. thousands of his holy Saints and Angels to iudge both the quicke and the dead when as we must all appeare before the Iudgement seate of Christ that euery man may receiue the things done in his body according to that he hath done whether it be good or bad Of which Day because we are vncertaine when it will be we should alwayes keepe our spirituall watch that we may whensoeuer Christ commeth be found ready And this vse our Sauiour himselfe maketh of his assured and yet vncertaine comming Of that day and Mar. 13. 32 33. houre saith he knoweth no man no not the Angels which are in heauen neither the sonne but the Father onely Take yee heed therefore watch and pray for yee know not when the time is lest comming suddenly he finde you sleeping So likewise the Apostle Peter The end of all things is at hand be yee therefore 1. Pet 4. 7. sober and watch vnto prayer And surely if wee would but seriously consider with what rauishing ioy at that Day the hearts of all those shall be possessed who like wise and faithfull seruants shall be found watching and waiting for the comming of their Lord when as hee who hath pronounced Mat. 24. 45 46. them blessed already shall then enter them into the full fruition of blessednesse and make them ioynt owners of all that hee hath the vnspeakeable ioyes inestimable riches and triumphant glory of his Kingdome and on the other side with what shame and confusion of face vexation of spirit and horrour of conscience they shall bee plagued and tormented who with the euill
seruant haue securely gone on in their sinnes and haue vtterly neglected the spirituall watch hoping that the Masters comming was farre off wee would be mooued heereby to shake off all carnall security and thinke no care and diligence too great in keeping this watch that wee may not bee taken vnprouided and vnprepared at the comming of our Lord. And these are the meanes which if we carefully vse will much helpe vs in keeping this watch But let vs take heed that wee doe not rest wholly or chiefly vpon our owne watchfulnesse seeing when we haue done all we can wee shall with the wise Virgins bee ouertaken sometimes with drowzinesse and intermit our watch but seeing if the Lord the great Watchman of Israel who neuer slumbreth nor sleepeth doe not watch ouer the house of our earthly Tabernacle and City Psal 121. 2. Ps 127. 1 2 3 4. of our soules all our watching is but in vaine let vs often and instantly pray vnto him that hee will continually watch ouer vs and inable vs with his Psal 141. 3. grace and holy Spirit to watch ouer our selues and waite vpon him knowing assuredly that if hee giue ouer his watch and leaue vs to our owne we shall soone be ouertaken of carnall security and fall into the dangerous Lethargy of sinne and death CAP. XIIII Of Meditation which is the second priuate meanes of a godly life what it is and the causes thereof with the reasons which may mooue vs to this holy exercise §. Sect. 1 The reason why it is heere handled THe second priuate meanes whereby we are inabled vnto the duties of a godly life is Meditation For howsoeuer reading of the Word and of other holy writings doth goe before it in order of nature because it inlighteneth the minde and teacheth vs how to meditate and also prepareth and ministreth vnto vs matter of Meditation the which must be first knowne before we can thinke and meditate vpon it or make vse of it by working it vpon our hearts wills and affections yet seeing it is an action done by our selues alone and the other is a duty which may and ought to be performed both by our selues and others with vs I will reserue the handling heereof till I come to intreate of the resâ— which are in this respect of like nature Concerning Meditation it is so much beaten vpon and thorowly handled already both by more ancient Writers and also moderne who of later times haue spent much study and paines about it and whose Mr. Rogers Practice of Christianity herein excellently inlarged in the abridgeing Art of Meditation by D. Hall workes are extant both in our owne and â—â—her languages that it might well haue saued me a labour this Treatise now beginning to swell aboue the bounds and bankes which in my 〈◊〉 intentions I had prefixed vnto it Yea so exactly sweetly and sauourly is it handled in a compleate Treatise purposely written of this Argu 〈…〉 e who in his kind leaueth all others farre behind him be 〈…〉 Physician for the soule that he is able by his Art to ioy 〈…〉 eloquence with holinesse wit with spirituall wi 〈…〉 â—holesome Physicke and euen purging Medicines as 〈…〉 s taste as banketting dishes that I should haue beene 〈…〉 quite discouraged to haue written as it were an Iliads after 〈…〉 any thing of this Argument did not the necessity of perfecting â—hiâ—â—reatise impose it vpon me in which being â—n essentiall member It could not haue beene wanting without a maime In which regard rather then I would leaue the Reader in his studious course to a new disquisition I haue made bold with this learned Authour to borrow some materials for my building of him who is so rich to lend and to inrich my Cabinet with some of his Iewels though set out after an homely manner in mine owne foyles seeing these spirituall treasures are of such a nature that community hindreth not propriety and he that lendeth hath neuer the lesse §. Sect. 2 What Meditation is how it differeth from other exercises of the mind But that we may proceed to our purpose Meditation in a generall signification is nothing else but to thinke aâ—â— consider of any thing often and Meditari nil aliud est quà m multoties rem aliquam considerare Th. Aquin. seriously And as we heere more strictly â—â—ke it restraining it to a speciall subiect Meditation is a religious exercise of a Christian wherein he purposely applyeth his minde to discourse diuersly vpon some diuine subiect spirituall or heauenly that heereby hee may glorifie God and further his owne saluation by improouing the light of his vnderstanding increasing the sanctity of his heart and affections and the better inabling him vnto all duties of a godly life The which description in some sort both shevveth the nature of Meditation and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it For it differeth from cogitation vvhich is but a simple act of the minde thinking of its obiect slightly and ouerly and so leauing it whereas Meditation is more aduised and serious and reflecteth its light vpon the heart will and affection to direct them in their choyce both in chusing and imbracing that which is good and the refusing and abhorring of that which is euill It differeth also from consideration which is exercised in deliberating about some thing doubtfull true or false good or euill that discerning it aright we may know whether to take or leaue it but Meditation is conuersant about things in some measure knowne in the vnderstanding that by this further discourse of reason they may not onely bee better knowne but also that this knowledge may reflect vpon the will and affections and be made more effectuall for our vse in the well ordring of our liues It differeth also from Prayer in that howsoeuer both are the speech of the minde yet in that we speake to our owne soules but in this we speake directly to God himselfe Notwithstanding there is such affinity betweene them that in the Scriptures they are both signified by the same word and often taken the one for the other For they haue both for the most part one subiect-matter and both alike effectuall for the obtaining of all things needfull seeing whether we confesse our sinnes vnto God or acknowledge our wants or craue supply in a Meditation directed to our owne soules or in a prayer to him he alike heareth both and is alike ready to satisfie our desires in 〈…〉 soeuer they are presented vnto him Neither doe wee conf 〈…〉 lay open our wants for his better information to 〈…〉 e already but that wee our selues may take notice 〈…〉 g to a more thorow sense and feeling of them m 〈…〉 amed with feruent desires to haue our sinnes pardone 〈…〉 wants supplied which are no other then prayers in his estima 〈…〉 what forme soeuer they are expressed Finally howsoeuer in nature â—â—ere is
small difference betweene Meditation and Contemplation yet as the Schooles define it there is some in degree Meditation being an exercise of a lower and meaner nature within the reach of all Christians which will put out their hand vnto it Contemplation more high and heauenly fit only for such as by long exercise haue attained to much perfection That exercised about any spirituall obiect not onely originally in the vnderstanding but also imaginary and brought vnto it by the Ministery of the senses as the creation of the world the death and passion of Christ and such like but this about things chiefly intellectuall sublime and heauenly as the nature and attributes of God the Trinity of persons in Vniâ—â— of essence the ioyes of heauen and others of like nature Finally it is an exercise which of the most is performed with much difficulty because of their weakenesses and want of vse being hindred in their spirituall flight by hauing the waight of earthly cares and distractions as it were hanging at their heeles and the wings of their soules somewhat besmeared with the lime of worldly vanities but this of great Proficients who by much practice haue brought their Art into an habit and are able with ease yea with much pleasure and delight to soare with the Eagle an high pitch in their heauenly thoughts and to spend heerein great part of their time not stooping towards the earth but when they are forced by naturall necessity which being satisfied and their bodies and mindes somewhat refreshed they doe as weary of the earth raise vp their soules and renew their wonted flight §. Sect. 3 Of the efficicient cause or person who is to meditate The efficient cause or person who is to performe this exercise is the Christian onely and the man regenerate for holy things must not bee Hag. 2. 13. touched with prophane hands seeing they doe not sanctifie them but are polluted with their vncleanenesse Neither can they that are dead in sinne doe the actions of the liuing and are so farre from performing this holy duty in any acceptable manner that they are not able so much as to thinke a good thought Neither is it enough that we be once purged from their guilt and punishment in our iustification by the death and bloodshed of Christ applyed by faith or that we be freed from the corruption of sinne in the first acts of our sanctification but seeing wee doe daily renew our sinnes and thereby defile our soules and bodies we must daily clense them by renewing our repentance and not presume to vndertake this holy worke liuing and lying in our spirituall defilements but we must wash our soules as sometimes the Israelites their clothes before we presume to approach vnto this mount of Meditation wherein God hath promised to be seene and to clense the Tables of our hearts with the teares of true contrition before we goe about to haue any holy impressions written in them And seeing sinne like a thicke cloud doth dimme and dazle the eyes of our mindes so as we cannot see holy and heauenly things wee must first dispell them by vnfained repentance before we can receiue any comfort of diuine and heauenly light And being to entertaine our Bridegroome Christ in his spirituall presence into our hearts as it were into our houses and to solace our soules in a more heere communion and familiarity with him we are first to purge them from all noysome defilements which will make our company lothsome vnto him and though wee cannot so sufficiently purifie them that they may bee worthy to entertaine so pure and holy a ghest yet at least in a sincere affection let vs labour to doe the best we can that it may not appeare to be a fault of negligence but of our spirituall pouerty and impotency which disableth vs to giue him any better welcome The formall cause of this exercise is a serious cogitation or intentiue deliberation Neither is this worke of the Lord to be done negligently and slightly letting the reines loose to our cogitations that they may wander whither they list but wee are to intend the whole powers of our mind vnto it and to set them strictly to this holy taske not suffering them to wander abroad whither they please but to apply themselues to that which they haue vndertaken vntill they haue brought their worke vnto some good perfection The subiect-matter of our Meditation is something diuine spirituall and heauenly vnto which our thoughts for the time it lasteth are to be restrained and not suffered to wander after or to intermingle with them any worldly things The finall causes or ends of it are the glory of God and our owne saluation both which are aduanced when as wee handle after an holy manner in our Meditations some such holy and spirituall matter as may tend to the bettering of our iudgements and increase of our inward sanctity by working in our hearts the loue and feare of God zeale and deuotion in his seruice an vtter hatred of sinne and a sincere purpose to please him in all things and to glorifie his Name by performing more carefully and conscionably all the duties of a godly life §. Sect. 4 That Meditation is an exercise which belongeth to all Christians And thus we see generally what Christian Meditation is and the causes of it the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces and of strengthening vs to the duties of a godly life is not to be appropriated vnto any one profession or sort of men which were a dangerous Monopolie tending to the inestimable preiudice of the Christian Common-wealth when such a singular commodity as is profitable for all is ingrossed into the hands of some few but is to be laid out in common to all the faithfull who are any way interessed in grace or godlinesse Neither ought any sort or sexe to thinke that they are exempted from this exercise vnlesse they thinke themselues so strong in grace that all meanes of spirituall growth are needlesse or so weake and impotent that they hold them boot lesse seeing such exemption is no prerogatiue but a disfranchisement at least in part of their spirituall freedome and a losse of a singular priuiledge which the Lord in that great Charter of his Couenant made in Christ hath granted vnto them For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it or in their mouthes to talke of it but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34. hearts that they may continually thinke and meditate vpon it Yea hee hath not onely left it vnto vs as a gracious liberty which we may take and leaue at our pleasure but hath strictly imposed it vpon all his people as a necessary duty These words which I command thee this day shall be in thine Deut 6. 6 8.
our secret closets or in the fields and in our retired walkes Onely these two things are to be obserued in our choyce of the place first that it be free from company and noyse for our meditation must be a soliloquie with God and our owne soules and secondly this priuate place must be such as in our experience we find freest from distraction and fittest to further vs in our deuotion In which regard as I take it those places are most conuenient wherin there are fewest obiects to draw away the senses with vnusuall delights seeing they are ready to carry to the imagination what they obserue with pleasure and that being distracted withdraweth also the mind and heart from this exercise And consequently our closet and chamber or our ordinary and vsuall walke abroad where nothing is to be obserued but that which is common and often seene are to be preferred before such places wherein there is variety of new and pleasing obiects and one ordinary place better then diuers and many because we can there soonest and with most ease recollect our thoughts and being gathered keepe them together without distraction §. Sect. 2 Of the time that it must not be continuall but as we get fittest opportunity Concerning the time of this set and solemne meditation diuers things are to be obserued First it must not be perpetuall and continuall for howsoeuer the other kind of meditation which is sudden short and occasionall may be at times performed when we haue any opportunity yet this serious and solemne kind cannot be so in regard of our weaknes which cannot beare it and indure the labour and in respect of other duties which wee are bound to performe as well as this both religious and ciuill and must be all done in their due and seasonable time In which regard it is to be esteemed so farre off from a state of Angelical perfection which is wholly taken vp with contemplation that it cannot bee excused nor wiped from the blemish of deserued blame because many other duties as necessary in their due time and place are vtterly omitted and neglected Besides the obiect of this exercise being spirituall diuine and supernaturall is farre too excellent for the weake sight of our minds to be alwayes gazing on or if it should it would soone bee dazeled and dulled yea distracted and quite lost like the bodily eyes with beholding the Sunne in his full brightnesse Yea as this exercise must not bee continuall so neither should it be ouer-common the which as it causeth wearinesse and satiety they lothing and this remissenesse and slacke performance which faileth as much in the manner zeale and deuotion as it exceedeth in time and number so doth it by assiduity lose in our iudgement that esteeme and in our hearts that awfull reuerence and feruor of affection which is due vnto it and so becommeth cold and formall heartlesse and vselesse like physicke which being ordinarily taken becommeth familiar to nature and so worketh not any extraordinary effect Neither can the most men be often exercised in this duty in a set and solemne manner vnlesse they cause other necessary duties of Christianity and of their callings to giue way vnto it with great losse and inconuenience In which respect great difference is to be made between the rich and wealthy who haue much spare time and poore men who liue by their daily labour and haue little time to spare for the performance of many religious duties no lesse necessary And amongst those who haue worldly necessaries without bodily toyle mee thinkes there should bee some difference in the frequency of this exercise betweene ordinary Christians and vs of the Ministery and that we should more often apply our selues vnto it then any other sort of men both because spirituall and heauenly things are the chiefe obiects about which our minds should bee exercised and because these holy meditations doe more directly and immediately fit vs for the duties of our callings then they doe other men in theirs In which regard it were to be wished that wee would let few or no dayes passe without some time spent in this holy duty which will make vs much more profitable both to our selues and others The which I speake not to spurre on any to outrunne his deuotion which being left behind will make this exercise cold formall and not worth the while and much lesse to bridle and restraine the zeale of other men who haue will and time to performe daily this holy duty but onely because I would not insnare weake consciences with doubts and difficulties by laying vpon them this taske as a necessary burthen which the Lord hath left free and at their deuotion §. Sect. 3 Of the fittest time for meditation The second thing required in respect of the time is that it be not left at randome and at large without any certaine limits bounding it to one part of the day more then another but then doing it when we are best at leisure or when some good mood or pang of deuotion driueth vs to it for then we shall neuer be constant in this exercise but shift it off from one time to another at the first rarely performing it and at the last neglecting it altogether But when with good aduice we haue made choyce of that time of the day which is fittest both in respect of our abilities and occasions it is our best way not for conscience but conueniency to keepe vs strictly to it if some important cause and vnexpected and waighty businesse doe not presse vpon vs and change our course obseruing constantly as neere as we can the same dayes of the week and the same houre of the day for the ordinary performing of this exercise For as order in all good duties is a cause of constancy so an orderly constancy or constant order is a notable meanes of continuance and perseuerance whereas if wee intermit them and doe them onely by fits our false and deceitfull hearts vnder pretence of putting them off to a more conuenient time will make vs at last wholly to omit them For if we bee vnfit to day wee shall bee more vnfit to morrow and indisposition if wee yeeld vnto it without resistance not labouring with our hearts to bring them into better frame and to recouer the heate of our cooled deuotion will quickly bring vs to a loathing auersenesse and vtter neglect But though it bee concluded that some certaine dayes and houres must be wisely chosen and constantly deuoted to this exercise yet what speciall time this should be as what dayes of the weeke or what houre in the day should be set apart for it is not so easily determined onely the Lords Day so challengeth this duty as most proper vnto it that it cannot then be neglected in some kind or other without sinne For the choyce of other dayes and set houres in them it must be left to Christian prudence ayded by euery mans owne experience which will
displeased our gracious God and louing Father we may with the Publicane cast downe our eyes vpon the earth as not worthy to looke vp vnto heauen and smite our brest as lamenting the corruptions that are therein contained When we offer vnto God the sacrifice of praise and thanksgiuing humble hearts and holy desires and beg in the name of Christ with confidence the benefits which he hath commanded vs to aske and hath promised to giue we may lift vp together with our hearts our eyes and hands towards heauen from whence we expect to receiue the things we aske with the hand of faith When our hearts are rauished with the apprehension of Gods gracious promises and the sweet and delightfull feelings of his loue and assured hopes of those inestimable ioyes which he reserueth for vs in heauen we may hold vp our Luk. 21. 28. heads with comfort and reioycing as our Sauiour speaketh eleuate our hearts towards that place whither our bodies and soules shall one day triumphantly ascend and with Abraham testifie vnto our owne soules and Gen. 17. 17. God the Author of them these rauishing comforts with secret smiles and outward cheerefulnesse of our face and countenance seeing these inward feelings of Gods loue are better then wine to glad the heart and this vnction of the Spirit with these diuine consolations do make the countenance Cant. 1. 1. more cheerefull then the choysest oyle Psal 104. 15. CAP. XVIII Of our entrance into Meditation by due preparation §. Sect. 1 That this preparation is necessarie and wherein it consisteth ANd so I come from the circumstances to intreate of the exercise it selfe In which I will consider first the ingresse and entrance into it then the progresse and manner of proceeding in it and finally the egresse and conclusion of it The ingresse or entrance consisteth in a due preparation which the gloriousnesse and Maiesty of Gods presence before whom this action is to bee performed the important waight of the duty to bee done the profit and necessity of doing it well and our owne frailty and imbecillity wants and weakenesse auersenesse and great indisposition to this high and holy exercise doe necessarily require For if wee dare not without due preparation approch into the presence of an earthly king to deale with him about such waighty businesse as importeth vs no lesse then our whole estates yea our liues themselues how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth about such important affaires as concerne our spirituall estates and the euerlasting saluation of our soules vnlesse before-hand wee be duely prepared And if we cannot hope to make any good musicke vnlesse we first string our Instruments and put them in good tune so neither shall wee euer be able to make any harmonious melody in Gods hearing vnlesse we duely prepare all our powers and parts and put our minds and hearts our wills and affections in good tune and prouide spirituall Songs and diuine Ditties as the subiect matter of our Musicke about which we are to exercise our Art and skill In which two points our preparation chiefly consisteth For either it is taken vp in preparing and fitting our persons for this exercise or in prouision of profitable matter as the subiect of our Meditation In the former respect besides that generall preparation before spoken of by renewing of our repentance that we may not come polluted with our sinnes into so holy a presence nor touch such pure things with vnwashed hands wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body And first we must come with prepared minds and vnderstandings both in respect of their illumination and intention For before wee can meditate aright our minds must be inlightened by Gods Word and holy Spirit that we may vnderstand in some measure the matter on which we are to meditate with the causes effects properties and circumstances of it without which wee cannot at all performe it Neither must this knowledge bee onely in speculation and theorie but also a fruitfull sauing knowledge which sanctifieth the heart and worketh it and all other parts to an holy practice without which this exercise cannot be done profitably and as it ought In the intention of our mindes wee must not chiefly and principally propound vnto our selues our owne profit and benefit but performe it in obedience to God as a dutie which he requireth and whereby we are made more fit to doe him seruice aiming therein chiefly at the setting foorth of his glory And then as subordinate heereunto we may and ought to ayme at the inriching of our soules with all spirituall graces the cheering and comforting of our hearts with diuine consolations the increase of our holinesse and the strengthening of vs vnto all Christian duties of a godly life §. Sect. 2 That we must chiefly prepare our hearts and affections Secondly before we vndertake this holy exercise we must prepare our hearts and affections by laying aside all worldly cares and earthly desires which if they bee retained will interrupt and distract vs in our spirituall Meditations And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him or so much as to stand vpon that ground which was sanctified by Gods presence so must we cast off the worldlinesse of our wills and desires before there can be any profitable conference betweene him and vs. For there is such dissimilitude yea contrariety betweene God and the world spirituall and earthly things that when we turne vs to speake vnto the one wee turne away from the other and when our minds and hearts are fixed vpon the cares of this life and transitory trifles by reason of the great distance betweene them they are quite deuided and distracted from those which are heauenly and spirituall so that it is more possible to mixe together gold and clay oyle and water then the gold of diuine Meditations and the oyle of spirituall thoughts with the clay of our earthly affaires and water of worldly vanities The fountaine of our hearts must be cleere and well settled the mud of earthly cares being sunke to the bottome if wee would behold in them any diuine Contemplations for if they be stirred and troubled nothing will appeare through this muddy thickenesse And as before wee can see the brightnesse of the Sunne the clouds must be dispelled so before our minds and hearts can be illuminated and cheered with any heauenly light or the beames of Gods loue in our spirituall Meditations the foggie vapours and mists which rise from the earth and sea of the world must first be blowne away and scattered Neuer saith one can heauenly contemplation ioyne with earthly commotion neuer is the troubled minde possibly Nunquam commotioni contemplatio iungitur nec praeualet mens perturbata conspicere ad quod vix
blessing recompence our labour seeing at the last their heate will exceed and bring vnto vs more lasting comfort then if they had like wood that is seare been quickly kindled with much lesse labour §. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taste and sense of the things whereon we meditate And thus we see how we are to haue our hearts affected with a liuely taste sense and feeling of the things whereon wee meditate now the meanes whereby we may haue it wrought in vs are diuers First we must examine our selues in the court of conscience according to the rule of Gods Word how we haue profited and thriuen in those graces and in the practice of those duties or how we haue been tainted with those corruptions and how farre forth we haue been guilty of those sinnes whereon we haue meditated what defects in those graces and duties doe still remaine in vs or in the full and perfect mortification of our vices and reformation of our liues by leauing and forsaking of those sinnes which in our meditations we haue thought vpon By which examination as wee shall afterwards shew more at large we shall come both to a true sight of our graces and holy duties in which wee haue profited and of the progresse which wee haue made in the mortification of our corruptions which will affect our hearts with vnfained thankfulnesse vnto God by whose grace and assistance we haue been inabled hereunto and with the feruent loue of him who hath been so gracious vnto vs and with a liuely sense and feeling of our spirituall wants and of those corruptions and sins which yet adhere vnto vs that we may be truly humbled in the sight and feeling of our wants and imperfections and labour to come out of them by hearty repentance Secondly when by this examination wee haue come to a true sight of our wants and weaknesses and haue affected our hearts with a true sense of them wee must make an humble acknowledgement of them vnto God and our owne soules laying open our wants like distressed suiters before him who is only able to supply thē our spiritual wounds of sinne and putrified sores of corruption before the Physician of our soules who is All-sufficient and willing to heale and cure them With which humble confession our hearts will bee affected with a more thorow hatred of all our sinfull corruptions and with longing desires to haue all our wants supplyed and also with true comfort and inward ioy in the assurance of their remission and the satisfying of our desires seeing if we acknowledge our sinnes he is faithfull and righteous to forgiue them if we 1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53. humble our selues he will exalt vs and if seeing our owne emptinesse we hunger and thirst after grace and righteousnesse he will fill and replenish vs. Thirdly there must follow vpon this a lamentable complaint in respect of the grace wherein we are defectiue and the corruption and sin which doth yet adhere and cleaue vnto vs not so much in regard of any euill of punishment accompanying them from which we are deliuered through Gods mercy and Christs merits as because we haue by them offended and dishonoured our great and glorious God who hath been so gracious to forgiue them The consideration whereof must affect our hearts not onely with mournfull sorrow which must breake out into these bitter complaints but also with an holy anger against our selues which must shew it selfe by expostulating the matter with our soules by aggrauating our sinnes and wants and by rebuking their sloth and sluggishnes in neglecting the meanes which the Lord hath plentifully afforded vs for the mortifying of the one and supplying of the other Fourthly vpon this sight and sense of our wants and sinnes and complaint of our distresse and misery in regard of them there must follow a vehement and passionate wish whereby we are to expresse the feruency and earnest longing of our desires to haue that grace supplied or increased wherein wee finde our defect and that vice and sinne pardoned and mortified which wee feele still cleauing vnto vs crying out with Dauid in a patheticall manner O that my wayes were so directed that I might keepe thy statutes And againe Psal 119. 5 20. My soule breaketh for the longing that it hath to thy iudgements at all times And with the Apostle Paul O wretched man that I am who shall deliuer Rom. 7. 24. me from the body of this death The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition seeing the Lord hath promised to satisfie the desires of those that feare and serue Psal 145. 19. him Fifthly vpon this must follow an vtter deniall of our selues and our owne strength and an humble acknowledgement of our impotency and insufficiency either to supply the defect of that good thing which wee desire or to remoue that euill and subdue that corruption which though we hate doth notwithstanding stil adhere and cleaue vnto vs confessing with the Apostle that we are not sufficient as of our selues so much as to think a good 2. Cor. 3. 5. thought and that whatsoeuer sufficiency there is in vs wee haue receiued from the Lord who alone worketh in vs both to will and to doe The which 1. Cor. 4. 7. Phil. acknowledgement being made with humble hearts and broken spirits is most necessary and profitable for to whom should we acknowledge our impotency and weaknesse rather then vnto him who is able to manifest his power in our infirmities and to giue vs such spirituall abilities that we 2. Cor. 12. 9. shall bee inabled to doe all things which hee requireth through the power of him that strengtheneth vs. Sixthly after this humble confession Phil. 4. 13. must follow earnest Petition whereby we must craue with all feruency at the hands of God that he wil so assist vs with his grace and holy Spirit and blesse vnto vs all good meanes which wee vse for the increasing of that vertue in which we are defectiue and for the strengthening of vs to that good duty vnto which in our selues we finde an vtter disability or for the mortifying of that vice and corruption which in our owne strength wee are not able to subdue and ouercome attributing vnto him the glory and praise of his owne power and all-sufficiency whereby he is able and of his goodnesse loue and truth wherby he is ready willing to supply by himselfe whatsoeuer is wanting and defectiue in our abilities The which feruency of our suits we must in sincerity of heart inforce with all importunity vrging and aggrauating our owne impotency and need of Gods helpe and his sufficiency to doe what we desire and truth wherby he hath bound himselfe to performe it Lastly out of the consideration of this all-sufficiency and truth of God we must raise
next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
the seruice of a King Yes my soule behold a seruice much more excellent much more profitable the seruice of the King of kings For he maketh truely as it is said hyperbolically of Tyre Merchants all his seruants Kings not of an Esa 23. 8. earthly but of an heauenly not of a transitory but of an euerlasting Kingdome Serue then with cheerefulnesse O my soule such a bountifull Master who rewardeth such simple and short seruice with such large and lasting wages Yea bee sorry that thou hast returned no sooner into his seruice for which alone thou wast created and redeemed and repent that thou hast no sooner repented Glorifie God in acknowledging thy errours and wandrings Glorifie his Iustice which hath punished thy sinnes in Christ corrected them in thee Glorifie him in his infinite mercies who to spare thee hath punished his best Beloued Finally as thou hast dishonoured him by thy sinnes so glorifie him by thy new obedience and bring foorth fruits worthy amendment of life And doe it with comfort and cheerefulnesse O my soule seeing so gracious is thy good God that hee hath coupled his glory and thy saluation inseparably together so as thou canst not seeke the one but thou must finde the other thou canst vse no meanes to glorifie him but by the same thou shalt attaine vnto glory and make thine owne calling and election sure Bring foorth fruits of repentance 2. Pet. 5. 5 10. in the duties of piety towards God of righteousnesse and mercy towards thy neighbours of temperance and sobriety towards thy selfe §. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof Clense thy selfe inwardly from all reliques of sinfull corruption furnish thy selfe thorowly with those chiefe riches of sanctifying graces and bring 2. Cor. 7. 11 12. foorth plentifull fruits of them in thy good workes that thou mayest please thy God in all things and cause him to bee glorified when as thy light of a godly life shall shine before men But especially my soule bring forth in the practice of thy repentance those fruits which the holy Apostle commendeth vnto thee First take care to haue this assurance that thy 1. Care sinnes are pardoned and thou freed from the guilt punishment and corruption of them and that being thus once clensed in thy iustification thou mayest continue it in thy sanctification not suffering sin againe to raigne Rom. 6. 12. in thy mortall body that thou shouldest obey it in the lusts thereof nor to pollute and defile thee againe with the filth of it after thou art thus pardoned and purged but contrariwise that thou serue God in performing of all contrary duties which he requireth in that manner as hee hath prescribed And this thy care my soule must extend not only to the things themselues but to the meanes and occasions of them for the auoyding of the one and imbracing of the other Cleare often thy selfe my soule seeing 2. Clearing thou often failest of thy duty by pleading thy pardon purchased by Christ and set euen all accounts betweene thy God and thee by shewing that the hand-writing of Ordinances is cancelled and nailed to his Crosse and that thou hast a generall acquittance from thy Lord and Master sealed with Christs Blood Yet slight it not ouer as a light matter O my soule that thou hast so much offended though thy pardon hath freed thee from all perill but haue an holy indignation against thy selfe and thy sins 3. Indignation that thou shouldst by them like an vngratefull wretch displease and dishonour so gracious a God who of his meere mercy hath freely forgiuen thee yea and let this for the time to come set thee so farre at oddes with them that thou wilt by no meanes nor vpon any termes entertaine with them any familiarity and acquaintance And yet because thou art fraile 4. Feare and full of infirmity and thy enemies many and mighty thou apt and easie to be ouertaken and ouercome and they as ready to surprize thee therefore my soule whilest thou standest take heed of falling be neuer secure 1. Cor. 10. 12. which will cause negligence but nourish euer in thee a godly feare of being surprized and foyled which will make thee watchfull and to stand alwayes vpon thy gard And seeing thou canst not stand in thine owne strength thou must also entertaine an holy desire after Gods grace and assistance 5. Desire of his holy Spirit wherby thou maist be inabled to withstand tentations and to performe all duties of Gods seruice daily in more and more perfection The which thy desires must not be cold and remisse but must be backed and strengthened with feruent zeale which must shew it selfe in 6. Zeale opposing couragiously all the meanes that hinder thee in thy Christian course for so many blocks lie in this way so many enemies that encounter thee and labour might and maine to hinder thy proceedings that thou canst not ouercome them without much courage and resolution nor amend thy life vnlesse thou be zealous Finally my soule seeing notwithstanding Apoc. 3. 19. all thy zeale and resolution thou art often foyled with that secret Traytor and dangerous Rebell which thou nourishest in thine owne bosome doe not carelesly and cowardly put vp all these wrongs and indignities but after thou hast armed thy selfe strongly against this trayterous enemy set vpon him foyle him as he hath foyled thee and take sharpe reuenge vpon him and wound him to the death with all his sinfull lusts 7. Reuenge Yea if thou findest him strong in resistance abridge thy selfe in the vse of things in their owne nature indifferent which thine enemie hath made by their abuse snares vnto thee and occasions of sinne rather then giue him any aduantage by vsing thy liberty and chuse rather to vse moderate abstinence then that such an enemy should get any strength by feeding with thee CAP. XXII Of diuers speciall meanes whereby the poynt meditated is wrought vpon the heart and affections §. Sect. 1 Of Examination ANd now my soule that thou seest what is required in this duty of repentance examine thy selfe how thou hast performed it Hast thou had a true and thorow sight and sense of thy naturall impotency and auersenesse to this duty of thy security impenitency and hardnesse of heart and hast thou had feruent desires to bee freed from them Hast thou sought and sued to thy God the Author and fountaine of this grace desiring the assistance of his holy Spirit for the suppling and softening of thy hard and stony heart that it might relent and resolue into the teares of vnfained repentance And hast thou by faith applyed vnto thee the blood of Christ for the working of thine heart to sound humiliation and contrition Hast thou been carefull as thou oughtest in vsing all those good meanes which thy God hath giuen thee for the effectuall working of this grace in thy heart Hast thou
bodily smart and worldly griefe for the losse of things little to be esteemed how many arguments of comforts as it were bridles needest thou to curbe in and moderate thy sensuall sorrowes and yet how often doe they get head and as it wer◠catching the bridle betweene the teeth carry thee away in a full carreer But how many strong motiues and forcible reasons as it were sharpe spurres in thy sides doest thou need to make thee sorrow for thy sinnes and how soone like a dull hackney art thou tyred in this vnusuall way so that no spurres nor stripes will make thee mend thy pace How cold and quiet is thy hatred against thy sinnes and vpon what easie tearmes and small submission art thou content to let them liue when the Lord hath giuen them into thy power and put the sword of the Spirit into thy hands wherewith thou mightest slay them How little hast thou profited in the amendment of thy life how small and insensible are thy proceedings in the wayes of godlines and after long time spent and many means vsed how small is thy progresse and how neere art thou still to the place from whence thou diddest sit out How faint are thy desires O slothfull soule after good things How farre from earnest longings which breake the heart and from hungring and thirsting which are impatient of delay and neuer at quiet till they be satisfied How often doest thou faile in thy good resolutions and how seldome dost thou bring them to any good effect How easily art thou discouraged in thy best indeuours desisting or at least often intermitting them before thou bringest them to any perfection And yet this is all thou canst doe towards that perfect obedience which the Law requireth and all that thy God in the Gospell doth require of thee Vngratefull soule if thou dost not answere his demands when hauing done so much for thee hee desireth in lieu of all to haue so little returned vnto him §. Sect. 4 A hearty wish to haue all wants supplyed Jer. 9. 1. O that thou couldest performe this duty in that manner and measure which thy God requireth O that thy head were a fountaine of teares that thou mightest with Dauid cause thy bed to swim and water thy Psalm 6. 6. couch with them and with Ieremy weepe day and night for thine owne sinnes and the sinnes of thy people O that God would smite thy hard heart as he caused Moses sometime to smite the Rocke that there might gush out of it teares of vnfained repentance O that I could thorowly waken my selfe out of my slumber of security that continually expecting my Iudge I might prepare my selfe for his comming and lament my sins as though it were the last day of my life O that I could be more displeased with my selfe because my sinnes no more displease me and lament the hardnesse of my heart because I can no more heartily bewaile them How should I inwardly reioyce in this sorrow How should I haue more iust cause of delight in bathing my selfe in these flouds then Naaman had when washing in lordan he perceiued himselfe cleansed from his Leprosie How should these teares be my meate and drinke and more refresh me then my corporall food O that turning from my sins with implacable hatred I could returne to my God with all feruency of affection and that I could expresse and approue my loue vnto him who hath so loued me by bringing forth plentifull fruits of new obedience O that my Psal 119. 5. wayes were so directed that I might keepe his Statutes O that thou couldest my soule set thy selfe perfectly to seeke and serue him and that thou mightest neuer erre from the wayes of his Commandements O that it were thy meate and drinke to doe the will of thy heauenly Father and that thou couldest loue it better then thy daintiest food O that thou couldest doe Gods will in earth as the blessed Angels doe it in heauen with all ioy and cheerfulnesse speed and diligence But alas so impotent thou art in thine owne strength that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou desirest §. Sect. 5 Acknowledgement of impotency Thou seest thy sores and feelest their smart but hast no skill to cure or ease them Thou are sensible of thy defects but art so poore and beggerly that thou canst not supply them Yea thou art within the sight of the waters which haue vertue in them to cure thy lamenesse and lyest desolate bemoning thy misery but art so impotent that thou canst not step into them Thou seest and acknowledgest that thy sorrow for sinne is too too small and it grieueth thee that thou canst bee no more grieued but hast no more ability to draw from thy head plenty of teares or from thy heart vnfained sighes and grones for thy sinnes then to command the clouds to raine or the windes to blow Thou seest the miseries and dangers which attend vpon thy carnall security but canst not rowze thy selfe vp out of this dead slumber Thou feelest the mischiefes of an hard heart but art not able by any meanes of thine owne to supple and soften it Many defects and imperfections there are in thy new obedience but thou hast no ability to supply the one or amend the other Rest not therefore my soule vpon thine owne strength which will faile thee in this as well as in all things else of any waight or worth but flee vnto him that is both able and willing to pardon thy imperfections and wants and also to supply them Cry vnto him O my soule who is ready and All-sufficient to heare and helpe thee Lift vp thy heart vnto him and say §. Sect. 6 Petition O thou who art alone able to perfect that good worke of repentance which thy selfe hast begun amend in it what is amisse and supply all that wherein it is defectiue I haue desired to turne vnto thee by vnfained repentance but my corrupt flesh opposeth me in this work so as I can bring it to little effect put to thy helping hand and supply by thy Spirit what is wanting in me The reliques of my corruption doe still remaine in mee and pull me backe as I am returning vnto thee but thou who hast deposed them from their regency and weakened them in their full strength canst deliuer me fully from their power and tyranny and preserue mee from the danger of those secret ambushments out of which these scattered forces vpon all aduantages doe assault me My carnall security opposeth my repentance and maketh me apt to slumber in my sinnes but thou canst awake me out of this sleepe who was able to rowze me out of the sleepe of death My heart is hard and I bewaile great sinnes with small sorrow but if thou finite this stony rocke there will issue from it as from a fountaine streames of repentant teares I am now slow and dull in returning vnto
to such an hidious summe that they are afraid to reuiew their reckonings heerein like Banquerupts who hauing consumed their meanes and made their estates desperate cannot indure to keepe any accounts or if they doe to cast vp their reckonings because their debts are growne so great that they haue no hope that they shall euer discharge them and therefore they will not grieue themselues in looking vpon those euils which they cannot auoyd Or like vnto foolish and desperate Patients who haue let their sores run so long without vsing the meanes whereby they might haue been cured that now they feare the remedy more then the disease and chuse rather to rot in their corruption then to haue their festred sores searched to the bottome Thirdly because they so ouermuch loue and minde worldly things that they securely neglect their spirituall estate and are so wholly taken vp in keeping their accounts with men that they can find no leisure to account with God Yea so wholly are they possessed with earthly vanities that they neuer so much as thinke of it as a thing necessary that they should spend any time in examining themselues and searching out their sinnes Fourthly because they presume so much of Gods mercy that they imagine that he wil forgiue all their debts in the grosse summe and neuer Eccles 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10. trouble either himselfe or them in examining particulars though in many expresse places of Scripture he hath professed the contrary and though it will not stand with Gods infinite wisdome to forgiue such great debts before his debters take notice of them that they may loue him who hath forgiuen them so much be thankfull and render vnto him due praise for his infinite bounty Wherein what doe they else but make an Idoll of Gods mercy in separating it not onely from his Iustice but also from his Wisedome and Truth CAP. XXIIII Containing diuers effectuall reasons to mooue vs vnto this exercise of Meditation §. Sect. 1 That this duty is required in the Scriptures BVt that those who truly feare God may not bee carryed away in this common streame of negligence and corruption sporting themselues in the pleasures of sinne vntill they fall into the dead sea of endlesse destruction let them first consider that this duty of consideration and examination of our estates is strictly required of God and hath been alwayes practised by the faithfull The former is manifest by plaine testimonies of holy Scriptures Dauid exhorteth vs to stand in awe and sinne not and to commune Psal 4. 4. with our owne hearts vpon our bed and be still The Church in the Lamentations demandeth why a liuing man should complaine seeing a man is Lam. 3. 39 40. punished for his sinnes and therefore his best way is not to lye lamenting his paine but to finde out and remooue the cause that the effect may cease Let vs search and try our wayes saith she and turne againe to the Lord. So the Lord saith that the people of Israel vpon their freedome out of captiuity should remember their wayes and all their doings wherein they Ezek. 20. 43. had been defiled that they might be lothsome in their owne sight for all the euils Hag. 1. 5 7. which they had committed Thus the Apostle exhorteth vs to examine our 1. Cor. 11. 28 31. Gal. 6. 4 5. selues before we come to the Lords Table and telleth vs that if we would iudge our selues we should not be iudged of the Lord. So elsewhere Examine 2. Cor. 13. 5. your selues whether you be in the faith prooue your selues c. And thus in many Rom. 6. 17. 1. Cor. 6. 9 10. Ephes 2. 11. places he putteth those in mind to whom he writeth of their former sinfull estate out of which through Gods mercy they were deliuered that they might repent of their sinnes past and praise the Lord for their present condition The neglect of which duty the Lord complaineth of and condemneth in the Iewes as the cause of their grosse ingratitude and impenitency The Oxe knoweth his owner and the Asse his Masters crib but Esa 1. 3. Israel doth not know my people doth not consider So Ieremie I hearkened and Jer. 8. 6. heard but they spake not aright no man repented of his wickednesse saying What haue I done As on the other side the practice of this duty is commended vnto vs in the examples of the godly Thus Dauid performing himselfe what he perswaded vnto others saith that hee considered his owne Psal 119. 59. Luk. 15. 17. wayes and turned his feet vnto Gods testimonies So the Prodigall did begin his repentance by comming to himselfe as it were out of the dead swoone of sinne calling to remembrance his departing from such a gracious Father and his owne wandrings in the wayes of wickednesse in which he had lost himselfe as in an inextricable and endlesse Labyrinth And the Apostle often recalleth his sinnes to his remembrance to humble himselfe that had committed them glorifie God who had forgiuen them and comfort others who had alike falne and to incourage them with him to forsake their sinnes and turne vnto God by vnfained repentance §. Sect. 2 The great profit of this exercise of examination Vnto these precepts drawing vs and these examples leading vs to this duty of examination we may adde the great profit which may allure vs Plus teipsum explora quà m proximos nam illud lucrum tuum est hoc proximorum c. Nazianzen in sentent and the vrgent necessity which presseth it vpon vs. For first the benefits are manifold which accompany this exercise Examine thy selfe more saith one then thy neighbours for that is thy gaine this theirs Thou shouldest rather take an account of thy actions then of thy moneyes seeing these perish but they are permanent and shall continue with thee More especially this examination bringeth vs vnto a distinct knowledge of sinne which otherwise wee should onely see in generall view and as it were in the whole lumpe or masse It discouereth vnto vs their innumerable numbers both great and small and as the Sun-shine helpeth vs to discerne euery sluttish corner which before was not seene and reuealeth not onely the grosse vncleannesse of the house but much dust and innumerable moates which we not discerning thought the house cleane and free from them So doth this searching of our hearts lay open vnto vs many annoyances which before were hid and innumerable numbers of our lesser sinnes which wee thinking to be nothing supposed our selues to bee so pure that there was no need to be purged of them It sheweth vnto vs not onely our grosse offences but also the corruptions and imperfections of our best actions and with our errours and wandrings out of the way of truth our lamenesse and slownesse whilest we are walking in it It discouereth with the number of our sinnes their
greatnesse and hainousnesse and maketh vs know whilst we search our sores to the bottome that they are so deepe and dangerous that they need present cure and the soueraigne salue of Christs Blood which seemed so slight whilst they were skinned ouer with colourable excuses that we thought there was no haste of the cure that euery Lord haue mercy vpon vs or shallow broken sigh was sufficient to heale them It worketh our hearts to a true hatred of them when vpon iust triall wee see their vglinesse and deformity their horrible pollution and noysome sent For howsoeuer whilst these filthy channels were vnstirred they did little trouble vs with any ill sauour yet when wee rake in these stinking puddles they make vs abhorre them and shew by their noysomnesse how much they need clensing Yea it will make vs to loath our selues for our sinnes sake and thus abhorring our selues to repent with Iob in dust and ashes according to that of the Prophet Then shall yee Iob 42 6. Ezek. 36. 31. remember your owne euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and abominations And as it thus humbleth and prepareth our hearts for repentance so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth where hee saith that if the Israelites hauing sinned should bethinke themselues and repent nothing that they must consider their euill wayes before 1. King 8. 47. they could repent of them And our Sauiour first requireth that the Church of Ephesus should remember from whence shee was falne and then Apoc. 2. 5. that she should repent and doe her first workes of loue Thus the lamenting Church remembring her sinnes and afflictions which they had brought Lam. 3. 19 20. vpon her was humbled and repented By reason whereof it furthereth much the worke of sanctification and helpeth to purge out of vs the relikes of our sinfull corruptions For this frequent examination will not suffer sin to sleepe with vs nor to haue any time to fortifie it selfe against vs but assone as it is entred it discouereth this enemie and will not suffer it to lay against our soules any secret ambushments It nourisheth in vs the true feare of God and maketh vs carefull to auoyd his displeasure It pulleth vs backe being ready to fall into sinne when we consider the miscries which attend vpon it and from relapsing into our old diseases when we remember with what danger and difficulty we did escape them It keepeth our hearts and consciences pure and peaceable whilst by the frequent vse of it they are preserued from the pollution of sinne or quickly purged when they are defiled It nourisheth Gods graces in vs and maketh vs constant in the wayes of godlinesse It helpeth vs much in aspiring towards perfection whilst by often reuiewing of our works we see their defects and indeuour to amend them Finally it preserueth vs from receiuing any hurt by Gods temporary Iudgements for if we would iudge our selues he would not 1. Cor. 11. 32. iudge vs and maketh vs comfortably and with ioy expect the comming of the Lord to the last Iudgement when as wee hereby keepe euen our accounts and are prepared to render a reckoning when he calleth for it §. Sect. 3 That this exercise of Meditation is very necessary The necessity of this exercise doth likewise appeare because the neglect of it depriueth vs of all the former benefits But more especially as repentance is necessary vnto saluation so this examination must necessarily goe before repentance For first we must by examination come to the knowledge of our sinnes before we can either bewaile or turne from them Whereof it is that our Sauiour calleth sinners onely to repentance that is Mat. 9. 13. such as know and acknowledge themselues to be in this number And Ieremy willeth the backsliding Israelites first to acknowledge their iniquities Ier. 3. 13 14. and then to repent of them and to turne vnto the Lord. And Dauid saith that he thought on his wayes and then turned his feete vnto Gods Testimonies Psal 119. 59. So the Lord saith of the Iewes that they should remember their wayes and be Ezek. 16. 61. ashamed And putteth consideration before repentance as a cause and meanes of it Because saith he he considereth and turneth away from all his 18. 28. transgressions implying that he could not haue turned vnlesse he had first considered of his sinnes from which hee turned And this as one excellently M. Dyke of repentance obserueth is implyed euen in nature where there is the same instrument of seeing and weeping to shew vnto vs that weeping depends vpon seeing He that sees well weepes well He that sees his sinnes thorowly will bewaile them heartily And this want of consideration the Prophet noteth to haue beene the cause why Ephraim would not turne vnto the Lord that he might heale them They consider not saith he in their hearts Hos 7. 1 2. that I remember all their wickednesse And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency because no man so much as demanded What haue I done Neither in truth is there any one greater Ier. 8. 6. cause why men in our owne dayes goe on in their sinnes without repentance then want of due consideration what they are doing namely treasuring Rom. 2. 5. vp against themselues wrath against the day of wrath and as it were heaping vp a pile of wood for their owne burning Neither were it possible that they should rush into all sinne like the horse into the battell if they would but examine whither they are a going and into what desperate dangers of death and destruction they plunge themselues by continuing in their wicked courses Againe without often and strict examination it is not possible for vs to finde out or auoyd the deceitfull wiles of our owne sinfull hearts seeing they are so deepe that without much searching Ier. 17. 10. wee cannot sound them to the bottome Whereof it is that the Wiseman counselleth vs that we should aboue all other obseruations looke Pro. 4. 23. to our hearts And the Apostle exhorteth vs to take speciall heed lest there should be in vs an heart of vnbeliefe in departing from the liuing God Moreouer Heb. 3. 12. Deut. 11. 16. without this diligent search whereby wee come to a sight of our wants we would flatter our selues in our weake and fraile estate as though nothing needed reformation and pleasing our selues in our owne imperfections we would neuer labour and striue after more perfection For we are naturally so full of pride and selfe-loue that as Salomon speaketh Euery Pro. 21. 2. way of a man seemeth right in his owne eyes And therefore our Sauiour exhorteth vs to take heed that the light which is in vs be not darkenesse that is Luk. 11. 35. that
residence in heauen in respect of reuealing himselfe most cleerely to his Angels and Saints and manifestation of his presence by admitting them to a more full and perfect vision of his Maiesty and glory yet being infinite and incomprehensible he filleth all places in heauen and earth with his presence containing all things and being himselfe contained of nothing Thus Salomon saith that the Heauen of heauens cannot containe him And the Lord himselfe demandeth Am I a God at 1. King 8. 27. hand and not a God farre off Can any man hide himselfe in secret places that Jer. 23. 23 24. I shall not see him Doe not I fill heauen and earth saith the Lord And Dauid professeth that he could in no place either by sea or land in heauen or in Psal 139. 7 8 9. hell goe from his presence And being thus omni-present he seeth and beholdeth all things himselfe in the meane time being inuisible For hell Iob 26. 6. is naked before him and destruction hath no couering The eyes of the Lord are Pro. 15. 3. in euery place beholding the euill and the good Darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to Psal 139. 12. him He beholdeth the most hidden secrets and all things are naked and Heb. 4. 13. transparant to his sight Yea he seeth all our actions and his eyes are vpon Ier. 16. 17. all our wayes they are not hid from his face neither is our iniquity hid from his eyes Yea he cleerely discemeth not onely outward workes in the most Pro. 15. 11. secret corners but he searcheth and tryeth our very hearts and reines For hell and destruction are before the Lord and how much more then the hearts Ier. 17. 10. Iob 42. 2. of the children of men And though they be so wicked and deceitfull that they are neuer knowne vnto others and oftentimes not to our selues yet the Lord who by his infinite wisedome seeth and knoweth all things searcheth and tryeth them §. Sect. 2 That it would be a powerfull meanes to restraine vs from all sinne if we would alwayes set God before vs. The which if it were thorowly considered would be a most powerfull and effectuall meanes to mooue vs continually to walke with God to performe all duties of a godly life and to carry our selues in all our thoughts words and workes at all times and in all places as in his sight and presence If we did euer set God before our eyes and alwayes remembred that his eyes were vpon vs it would bee a notable bridle to pull vs backe and to hold vs vp when wee are ready to fall into any sinne It would make vs to watch ouer our selues that we did not doe any wickednesse which is odious and displeasing in his sight because though it bee a great fault to transgresse the Law of our Soueraigne yet it is much aggrauated by our boldnesse and impudency when we dare commit it before his face and in his sight It would make vs carefull of all our words and wayes not onely in the duties of our callings that wee did not carry our selues either negligently or deceitfully as in our tradings and dealings buying and selling but also in our sports and recreations where naturally we are most apt to forget our selues and to discouer most vanity and folly For if the presence of some graue and godly man would so ouer-awe vs that we should thereby be withheld from the most of our sinnes and if comming at vnawares and taking vs with the manner as wee are talking vainely or prophanely and doing that which is euill or mis-beseeming vs we are ready to discouer the shame of our hearts in our blushing cheekes and deiected countenances if the presence and eye of Parents and Schoole-masters restraine their children and schollers from acting their childish follies and doing such things which they haue prohibited if no malefactour is so desperately impudent as to play his prankes in the presence of his Iudge and to make him an eye-witnesse of his wickednesse then how much lesse would wee mis-behaue our selues by transgressing Gods Law if wee did alwayes remember and seriously consider that our heauenly Father Master and Soueraigne Iudge did looke vpon vs Seneca Magna pars peccatorum tollitur si peccaturis testis assistat Sen. Epist. 11. perswaded his friend Lucilius for the keeping of himselfe within compasse of his duty to imagine that some graue man as Cato or Lelius did still looke vpon him because spectators would keepe him from offending And being come to more perfection would haue a man to feare no mans presence more then his owne nor any mans testimony aboue that of his owne conscience because hee might flee from another but not from himselfe and escape others censure but not the censure of his owne conscience How much more then would it keepe vs from committing of any wickednesse if wee alwayes remembred that God looked vpon vs whose pure eyes cannot indure any sinfull pollution seeing hee also is grearer then our consciences and so vpright in his Iudgements that though conscience may be silenced for a time and giue in no euidence or bee a false witnesse yet it is as impossible to corrupt him as to escape his sentence either by flight or by making our appeale And this argument Dauid vseth to put an end to the wickednesse of the wicked because the righteous Psal 7. 9. God tryeth the hearts and the reines And Salomon disswadeth the yong man from folly and filthinesse by the same reason Why wilt thou my sonne bee rauisht with a strange woman and imbrace the bosome of a stranger For the wayes of men are before the eyes of the Lord and he pondreth all his goings Yea this should no lesse forcibly restraine vs from secret then from open sinnes seeing no man can hide himselfe in secret places that the Lord cannot Ier. 23. 24. see him for hee beholdeth not onely our most hidden actions but also Apoc 2. 23. searcheth the reines and the heart and will giue vnto euery man according to their workes and hee will bring euery worke into iudgement with euery secret Eccles 12. 14. thing whether it be good or whether it bee euill His eyes are vpon the Iob 34. 21 22. wayes of man and hee seeth all his goings There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues And this argument the Church vseth to preserue them from forgetfulnesse of God and from idolatry seeing God would search this out though men could not see Psal 44. 20 21. them because hee knoweth the secrets of the heart Neither could any thing more forcibly restraine vs from secret sinnes then a serious consideration of Gods all-seeing presence as wee see in the example of Ioseph who though he were sollicited to commit vncleannesse by his mistresse who in
naturally in vs no drop of grace and goodnesse but what we receiue from God who is the inexhaustible fountaine of euery good and perfect gift as the Apostle telleth vs. Now as hee Iam. 1. 17. hath appointed Christ to be the Conduit head so prayer to be as it were the Pipe whereby he will conuay vnto vs these waters of Life which if we intermit not hee will richly replenish vs with all his graces but if we neglect this holy duty and yet imagine to receiue any grace or spirituall strength from him it is all one as if we should cut off the pipe and yet imagine to fill the empty cisterne §. Sect. 3 That all the parts of prayer are singular helpes to a godly life Finally all the parts of Prayer seuerally serue as speciall meanes to further vs in the duties of a godly life For first the confession of our sinnes will withhold vs from the committing of them whilest aggrauating bewayling and adiudging our selues for them to those fearefull punishments which they haue iustly deserued our hearts are wrought vnto a true hatred of them when as we see and acknowledge the miserable fruits which spring from this cursed roote Secondly because wee cannot for shame commit those sinnes willingly which we haue humbly confessed and God hath graciously pardoned For what malefactour is so impudent as to commit those crimes againe which his Prince of meere loue hath lately remitted and whilest he hath as it were his pardon in his hand especially when he knovveth that he must the next day againe be arrained for them and stand at the barre at his Soueraignes mercy Thirdly because by often confession vve search out our hidden sinnes and ransacke our hearts and consciences so as they cannot lye lurking in them but are apprehended condemned and dravvne out to execution Lastly because vpon our confession receiuing at Gods hands assurance of pardon Pro. 28. 13. 1. Ioh. 1. 7. Luk. 7. 47. according to his gracious promises wee cannot but intirely loue him who hath forgiuen vs so great a debt whereby wee shall bee made loth to doe any thing which may displease him and ready to performe all good duties which may bee acceptable in his sight By petition also wee haue no lesse helpe seeing thereby wee come to a more thorow sight of our wants which worketh in vs an hungring and thirsting desire that they may bee supplied and of our imperfections in our best duties that wee may striue and labour after more perfection carefully and conscionably vsing all good meanes whereby our desires may bee satisfied seeing if wee should neglect them after wee haue made these earnest suites we should both tempt the Lord and discouer our owne grosse hypocrisie in asking those things which wee care not to obtaine Againe by these suites and requests made vnto God according to his Luk. 11. 13. will wee receiue the gift of his holy Spirit which inableth vs to all good duties by regenerating and sanctifying vs seeing God hath promised to giue him vnto those that aske him and together with him wee obtaine all Gods sanctifying gifts and graces which by the same meanes are daily confirmed and increased in vs and haue such a quickning power vertue and vigour added vnto them that they inable vs to the constant performance of all Christian duties which otherwise lying dull and dead in vs wee should become like a body without spirits lumpish and lazie in Gods seruice Finally by these suites and requests our loue is inflamed vpon our assurance that they are heard and granted which stirreth vs vp to yeeld vnto God cheerefull obedience our faith is confirmed and our affiance and hope strengthened in assured confidence and expectation of Gods helpe and assistance which will vphold vs when we are ready to faint inable vs to ouercome all difficulties and to performe all the duties of a godly life with much comfort and delight Lastly thanksgiuing is a singular helpe to the same end whilest we recount and call to minde Gods manifold blessings and rich mercies which of meere grace without any desert of ours he hath from time to time multiplied vpon vs. All which if we be not too too vngratefull will bee so many strong bands of loue to tye vs vnto obedience and to make vs cheerefull in all Christian duties seeing by them we serue so bountifull a Master which if we neglect to doe we shall play the notable hypocrites in professing that thankfulnesse with our lips which we neither haue in our hearts nor take any care to expresse in our liues CAP. XXVIII Of reading the Scriptures and other religious writings §. Sect. 1 Who are to exercise themselues in this dutie of reading THe second priuate meanes of a godly life which may be vsed by our selues alone or with others is reading which is the perusing and studying of religious writings for the information of our iudgements in the knowledge of God and his truth the sanctifying of our hearts and affections and the reforming of our liues and conuersations The which exercise may be performed when we are alone by the sight of the eye and the discourse of the minde either with or without the vse of speech but with all necessarily ioyned together when we performe this dutie with others In speaking whereof let vs first generally obserue who are to reade and then the subâ—ect matter which is to be read of them For the first all sorts and conditions of men without exception are tyed to this dutie who are any way able to performe it both the learned and vnlearned the Ministers and common people the poore and rich men women yong old and of middle age seeing the Lord in the Scriptures hath imposed it as necessary and profitable for all men Thus he requireth that not onely the Leuites but his whole people of Israel should continually studie in the Booke of his Law and take all good occasions to speake and talke of it in all places that they should binde the words of it Deut. 6. 7 8 9. Matth. 22. 29. for a signe vpon their hands and that they should bee as frontlets betweene their eyes and that they should write them vpon the posts of their house and on their gates to no other end but that they might often take occasion thereby to reade and study them Our Sauiour Christ also doth exhort all to search the Scriptures and affirmeth this to bee the cause of all errours Ioh. 5. 39. both in iudgement and manners because men were not well acquainted with them And the Apostle Peter writing generally to all saith that hauing a more sure word of prophecie that is more infallible then any reuelations therefore they did well that they did take heede vnto it as vnto a 2. Pet. 1. 19. light that shineth in a darke place And the Apostle writing vnto the Romanes saith that whatsoeuer things were written aforetime were written for Rom. 15. 4.
sufficient for the other also and excellent wits and parts to comprehend and profit by them but also liue in such places which are infected with errours schismes and heresies where in respect of their company they shall need to be extraordinarily confirmed and strengthened that they may be able to defend the truth and to confute and conuince gain-sayers yea if it bee possible to perswade and gaine them that they may imbrace the same truth which they professe In which case I would commend vnto them the learned writings of B. Iewell against Harding of Doctor Fulke and especially his answere to the Rhemish Testament Doctor Reynolds conference with Hart Master Perkins his Reformed Catholique Doctor Abbots learned defence of it against Bishop Doctor Whites Way to the true Church and Doctor Willets Synopsis which comprizeth in it the summe of many others and learnedly disputeth and discusseth the most poynts in controuersie between vs and our aduersaries Otherwise I should perswade those whose maine aime is to informe themselues in the duties of godlinesse that they may practise them in their liues to be more sparing in the study of Controuersies seeing if they cleerly see the perfect rule of truth it will inable them to discerne the crooked errours which are contrary vnto it it being such a light as not onely sheweth it selfe but also all falshood which is opposite and oppugneth it CAP. XXIX Of our preparation vnto this exercise of reading and what is required in it §. Sect. 1 That we must come in reuerence to this holy exercise and bring faith vnto it ANd thus hauing generally shewed both who are to exercise themselues in reading and the subiect matter which they are to reade we are now to intreat of the duty it selfe and then to shew that it is an excellent helpe and meanes of a godly life In the duty we will consider the preparation vnto it and then the action or exercise of reading with some directions by which we may be inabled to performe it with fruit and benefit In our preparation our care must be to fit our selues that wee may performe this religious duty in a right manner and not to goe about it rashly and vnaduisedly neuer so much as once thinking to what end we vndertake it but onely reading to spend the time because we want some other imployment And first we must come vnto this duty with all reuerence and performe it as in Gods presence and as being one of his gracious ordinances whereby hereuealeth himselfe and his will more cleerly vnto vs for the edifying and building of vs vp in all grace and godlinesse Secondly we must bring faith with vs for as it is said of the Word heard so may it also of this namely that the Word which we reade will not profit vs vnlesse it Heb. 4. 2. be mixed with faith in those that reade it The which is to be vnderstood first generally of iustifying faith in Christ which is required in all our actions that they may be pleasing to God more specially in this seeing if Christ be not in vs by his Spirit and a liuely faith both to open the blind eyes of our mindes that we may see and vnderstand as hee did the eyes of Saul Act. 16. Luk. 24. Apoc. 5. 5. and our hard hearts shut vp in sinne as he did the heart of Lydia and of the two Disciples going to Emaus yea if this Lion of the Tribe of Iuda doe not open the sealed Booke we shall see and not perceiue reade and not vnderstand Besdies which we must bring a more speciall faith whereby we are made ready to beleeue and imbrace euery truth of God and to apply it for our owne vse as doctrines of truth for our instruction threatnings for our humiliation promises for our confirmation in faith consolations for our comfort and so in the rest But in respect of this faith there must be some difference in the act of it as it beleeueth the Scriptures and as it beleeueth the writings of men although most godly and learned For as these are not to be read with equall reuerence and esteeme vnto the other so neither in all respects with the like faith For we must beleeue the Scriptures with an absolute faith without any doubting or dispute of reason without other confirmatiō or appeale to further trial because they are the Word of God who being Truth it selfe can neither deceiue nor be deceiued But all other writings of men must be read with a reserued faith beleeuing them onely so farre forth as vpon due triall and examination we finde their sayings consonant and agreeable to Gods Word and grounded vpon his infallible truth as vpon a sure foundation For wee all being but imperfectly inlightened doe know onely in part and therefore being subiect to errours others also that should build their faith vpon our Luk. 8. 15. authority should erre with vs. §. Sect. 2 That we must bring honest hearts and earnest desires to profit by this exercise Thirdly we must bring with vs good and honest hearts that so the seed of the Word being sowne in them as in good grounds it may take deepe Psal 50. 16 17. root and bring forth in vs plentifull fruits Whereby I vnderstand not onely an heart purified by faith and purged from sinfull corruptions by true repentance without which we shuld not presume to take Gods word and Couenant into our mouthes but such an one as is replenished with sincere affections and holy desires as after all Gods graces so especially that we may profit by this present exercise without which wee may long reade and yet be neuer the better or holier like those who eating their meate without an appetite are after much feeding neuer the fatter Vnto such the saying of Salomon may be fitly applyed Wherefore is there a Prou. 17. 16. price in the hand of a foole to get wisedome seeing he hath no heart to it For though they abound in leisure and haue the sight and perusing of many excellent bookes yet they purchase by them no spirituall grace because they haue no such desire or end when they set themselues to reading but because they are weary of idlenesse or for curiosity that they may see what euery one is able to say or to get speculatiue knowledge that they may be fitted to entertaine discourse But if we would haue any good by our reading we must come to it with a mind and desire to profit by it to haue the graces of Gods Spirit increased in vs to haue our minds more inlightened with the sauing knowledge of God and his will to haue our faith affiance hope loue zeale and all other Gods gifts and graces confirmed nourished and inlarged in our hearts that wee may expresse them in our liues by increasing daily in bringing forth the fruits of holinesse and righteousnesse For if these desires be wanting though we should do nothing else but reade the
in leisure and meanes may chuse that time which they finde most fit others which earne their liuings by their labours or are otherwise taken vp with many and important businesses either priuate or publike must take such times as will best stand with their waighty affaires Yet let euery one allow a little to this profitable exercise and euen those who are most pinched with pouerty and so pressed with the waight of important imployments that they can finde no leisure in the weeke dayes yet in any case let them not omit it vpon the Lords Day which is wholly to bee set apart from all worldly businesses and to be all spent in such spirituall exercises So likewise the time of continuing in reading cannot bee stinted and limited to any certaine and constant space but must bee measured by our deuotion and other affaires Only this may be generally said that seeing much reading is a wearines to the flesh and wearines dulleth the appetite and causeth distaste therefore it is best not to reade ouermuch at one time but to leaue with an appetite that we may returne vnto it againe with more delight and not to let wearines and satiety but wisdome and discretion put an end vnto it §. Sect. 10 Of the wofull neglect of this holy exercise But though this counsell be good yet few in these dayes do greatly need it seeing it is so wofully neglected amongst the most who professe Christianity that there is much more need of a spur to hasten our speed then of a bridle to restraine vs from running our selues out of breath For many there are who otherwise in their iudgements hold this exercise of reading as commendable and profitable that are yet so wholly addicted to the world that they can scarce finde any leisure in any one day of the weeke to spend some time in this religious exercise but are wholly taken vp with such imployments as will bring vnto them some earthly profit or with the cares of this life and forecasting of their businesse for their best aduantage Others abounding in leisure rather then they will spend any time in this profitable exercise the which notwithstanding is irkesome and tedious when they are idle and haue nothing to doe do wholly giue themselues ouer to sports and pastimes hunting and hawking carding and dicing dancing and reuelling or else idle and vaine communication and complementall visitations heereby preparing against themselues a fearefull reckoning when being called to giue vp their accounts before the supreme Iudge of heauen and earth how they haue spent that precious time which he hath allowed vnto them to glorifie him and make their Calling and Election sure they shall be constrained to giue euidence against themselues out of the bookes of their owne consciences that they haue spent almost all their time in things vaine and wicked seruing therby the diuell the world and their owne carnall lusts and little or none at all in spirituall exercises and in the duties of Gods seruice Neither will it at this day any thing auaile vs to say that we had so much worldly busines that we could not intend this and such religious exercises seeing God in his Law hath absolutely required them not dispencing with vs vpon any Deut. 17. 19. pretence of busines For euen Kings and great Commanders who haue greatest and most important imployments both in warre and peace are Josh 1. 8. not withstanding expresly inioyned to reade and meditate in Gods Law The which was accordingly performed by holy Dauid though hee had as many distractions and waighty imployments as any other Yea then it Psal 119. will be told vs if we will not know it before that we were chiefly sent into the world that we might do seruice vnto our Lord and Master who hath created and redeemed vs which therfore ought to haue bin preferred before all other imployments that the duties of Gods seruice and meanes fitting vs vnto it was that one thing necessary and our main and chiefe busines Luk. 10. â—2 vnto which all other businesses worldly affaires which tend only to maintain our momentany and vncertaine liues to vphold our brittle mutable estates for a moment of time in respect of eternity ought to haue Mat. 6. 33. giuen place if both of them could not stand together as they ordinarily might if we were not too greedy in pursuing these worldly trifles with an vnsatiable appetite or wanted not wisedome and discretion to performe duties of both kinds in due order and time CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life §. Sect. 1 That reading is a most profitable exercise THe second maine poynt which I propounded is that reading of the Scriptures and other holy and religious bookes is a notable helpe and furtherance vnto a godly life The which may easily be vnderstood by that which is already spoken and needeth not any large discourse to proue it And yet it will not bee amisse to say something of it not so much to informe or conuince the iudgement of the truth as to perswade the heart to put it in practice And first generally it may be said that to what vses soeuer the Scriptures are profitable and necessary to the same purposes reading of them which is the meanes whereby we deriue from them these benefits is necessary and profitable seeing though they be a most rich treasury of all goodnesse yet they will doe vs little good if they be locked vp and not by reading and preaching opened vnto vs. So that we may truly say that reading of the Scriptures doth nourish our soules seeing it conueyeth vnto them the food whereby they are nourished that it cureth vs of all our spirituall sores and sicknesses seeing it conueyeth and applyeth vnto vs the soueraigne salues and medicines whereby wee are recouered that it guideth vs in the way of truth because it openeth vnto vs the light which serueth to direct vs. Yea it serueth to all vses and purposes whereby we may be furthered in all duties of godlinesse seeing it discouereth vnto vs that diuine brightnesse of the supreme and vncreated wisedome the reading whereof as one Hieronym ad Celant de Instit matrisfam saith sharpeneth the sense inlargeth the vnderstanding heateth our lukewarmenesse rowzeth vp our sloth extinguisheth the darts of lust moueth mourning draweth from vs teares maketh vs to approch neere vnto God who when we reade conferreth with vs by his holy Spirit In which respects he perswadeth in another place that it should bee our chiefe care to study and know the diuine Law wherein we may see the examples of Gods Saints as present before our eyes and by the counsell thereof learne what is to be done and what auoyded For it is a great helpe vnto holinesse and righteousnesse of life to replenish the mind with the diuine Oracles and to be alwayes meditating in our hearts vpon those
§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly comforts And as we must thus totally abstaine from meates and drinkes so must we in the greatest part from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18. and delights and much more moderate our selues in the vse of them so farre forth as will stand with necessity and comelinesse then at other times Thus wee must abridge our selues from some part of our ordinary sleepe that by this bodily waking wee may be more ready to keep the spirituall watch haue more time to spend in religious and spirituall duties as also that we may hereby testifie our humiliation acknowledging our selues vnworthy as of other blessings so of our ordinary rest and sleepe To which purpose the Faithfull 2. Sam. 12. 16. Ioel 1. 16. vnder the Law did lie vpon the ground and in sack-cloth and hard beds that lying thus vneasily they might take the lesse rest Wherein our care must be that wee so performe this bodily exercise as that it doe not the next day disable vs for Gods spirituall seruice as hearing the Word and prayer which are the ends of it by making vs drowzy and sleepie through ouer-much watching Secondly we must moderate our selues in the vse of our apparell putting on our worst attire which may be most fit to signifie and also further our humiliation And in any case for that time to forbeare such shew of brauerie in our Exod. 33. 5 6. garments either in respect of the costlinesse of the stuffe or fashion as may in the eyes of others be an ensigne of our pride and in our owne hearts the fuell of it And much lesse are we at such times to vse light and vaine fashions frizling of the haire and painting of the 1. Pet. 5. 5. face which if they be at all times vnlawfull and vtterly mis-beseeming Christians whose best ornaments are humility and modestie then surely are they in the day of our humiliation odious and abominable Thirdly we must abstaine this day from all carnall and worldly Quod si gula sola peccauit sola quoque ieiunet sufficit Si verò peccauerunt caetera membra cur non ieiunent ipsa c Bernard de ieiunio Quadrages Serm 3. Ioel 2. 16. 1. Cor. 7. 5. delights and pleasing the senses which would lessen our sorrow for our sinnes hinder our humiliation and abstract our mindes from spirituall duties And as we must not delight the taste with meates and drinkes so neither the eyes with delightfull sights nor the cares with pleasant musicke and witty and merrie discourses nor the smell with sweete odours especially the vse of the marriage bed is to be forborne euen of the bride and bridegroome and much more of others and recreations in all kindes which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde Lastly wee must in the day of our fast abstaine from all worldly businesses and workes of our callings seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde for the Lord inioyneth vs Leuit. 23. 36. Esa 58. 13. that in this Sabbath of humiliation we doe not our owne pleasures walke in our owne waies nor speake our owne words The which rest is necessary on this Day that wee may consecrate it wholy vnto the Lord by spending it in the duties of his seruice without distraction and also that we may hereby be put in minde of our rest from sinne for if the workes of our callings which are lawfull in themselues may not on this Day be lawfully done then how odious must wee needs thinke will it bee vnto God if doing the workes of darknesse we serue the world the diuell and our owne flesh Now the time of this bodily exercise which it is to continue may bee diuers in respect of the diuers occasions which require greater or lesser humiliation and the diuers states of mens bodies as they are able to hold out in this exercise without impayring of their health The ordinary time of a fast is the space of foure and twenty houres or of a naturall day from supper time on one day to supper time on another or from dinner to dinner though this be lesse fit and more rarely vsed because it should be a whole day that is consecrated vnto God as a Sabbath of humiliation and not part of two dayes So the Lord inioyning it saith It shall bee vnto you a Sabbath of rest and ye shall afflict Leuit. 23. 36. Iud. 20. 26. Jos 7. 6. 2. Sam. 1 12. 3. 35. your soules in the ninth day of the moneth at euen from euen to euen shall you celebrate your Sabbath The which was accordingly obserued by the faithfull from time to time But when the occasion hath beene extraordinarily great and the causes of humiliation of greatest waight and importance the faithfull haue prolonged the time of their fast to testifie their sorrow for their sinne so much the more and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction In which case Hester the Iewes continued their fast three days together Daniel Hest 4. 16 17. Dan. 10. 2 3. Act. 9 9. one and twenty dayes Paul three dayes to the end that hauing a longer time for this exercise their humiliation might be the greater and their hearts more thorowly touched with a thorow sense of their sinnes and with a liuely feeling of their distressed estates then they could haue beene in a shorter time §. Sect. 3 Of the inward and spirituall exercises in our fast The second part of the Christian fast is the inward and spirituall exercise which is the end of the outward and without which it is of no 1. Tim. 4. 8. Rom. 14. 17. value for as the Apostle telleth vs Bodily exercise profiteth little but godlinesse is profitable vnto all things and The Kingdome of God consisteth not in meates and drinkes but righteousnesse and peace and ioy in the holy Ghost In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious if the inward fast were not ioyned with it Thus hee chargeth the Iewes that they fasted to themselues and not to him when they rested in the externall abstinence and bodily humiliation and telleth them that if they would keepe a fast which should bee acceptable vnto him they must execute iudgement and shew mercy and compassion euery man to his brother and not oppresse the fatherlesse Zach. 7. 5 6 9 10. stranger and poore nor so much as imagine euill against their brother in their heart So elsewhere he reiecteth the fast of the Iewes because therein they onely afflicted their soules with bodily abstinence and did hang downe their heads like a bulrush for a day and did spread sackcloth Esa
doe that which is good exercising our selues in all Christian duties both towards God and our neighbours both in the day of our fast and afterwards In respect of that present time we must with extraordinary care and diligence exercise our selues in all good workes and principally in the duties of piety and of Gods seruice as prayer hearing and reading of Gods Word holy conferences and meditation the subiect matter whereof may fitly bee repentance of which I haue before spoken all which according to the occasion are to be performed with more then ordinary zeale and deuotion And these duties of piety towards God we must approoue to be sincere and without hypocrisie by our workes of iustice and righteousnesse mercy and compassion towards our neighbours For in the day of our fast the Lord specially requireth that we should execute iudgement and shew mercy and Zach. 7. 9. Esa 58. 6. compassion euery man to his brother that we should loose the bands of wickednes vndoe the heauie burthen let the oppressed goe free and breake euery yoke For therefore as one saith we restraine our minds from desiring meate that Idcirco à varijs ciborum desiderijs mentem retrahunt vt totam eius vim occupent in cupiditaâ—e virtutum c. Hieron ad Celantiam we may exercise their whole force in coueting after vertues And so our flesh will lesse feele the paine of abstinence when it hungreth after righteousnesse But especially we must in this day exercise our charity in the workes of mercy and in relieuing the poore To which vses wee must at least spend so much as we spare from our selues and our families by our fast or else we giue iust cause of suspition that wee fast more out of miserablenesse then deuotion being content to fast that all our seruants may beare vs company and so by emptying their and our owne bellies to adde something towards the filling of our bags And this the Lord specially requireth in the day of our fast namely that we should deale our bread to Esa 58. 7 10. the hungry and bring the poore that are cast out into our house that when wee see the naked we should clothe him and that we hide not our selues from our owne flesh that we should draw out our soules to the hungry and satisfie the afflicted soule Which duties if we neglect we may be iustly charged that wee fast rather with the Iewes to our selues then vnto the Lord hauing more regard Math. 6. to our profit then to piety or charity As therfore our Sauior hath ioyned these three together in his doctrine so must wee after the example of good Cornelius conioyne them in our practice for our fasting will bee Act. 10. Misericordia pietas ieiunij sunt alae c. Chrysost in serm de ieiun eleemos maimed and of no worth if it be seuered from either of them Mercy saith one and piety are the wings of fasting by which it mounteth aloft into heauen and without which it lyeth and walloweth vpon the earth Fasting without mercy is but a picture of hunger and image of holinesse Without piety fasting is but an occasion of couetousnesse for what is spared from the body is put into the bag Hee that fasteth not to the poores aduantage lyeth vnto God and he who when he fasteth doth not bestow his dinner vpon the poore but layeth it vp in store doth plainly shew that he fasteth for couetousnesse and not for Christs sake c. And these are the workes wherein we must exercise our selues in the day of our fast which must not end when it endeth but be continued in some good measure for euer after For as we must then resolue that we will in the whole course of our liues afterwards be more carefull and conscionable in all our wayes and more earnest and diligent in performing all good duties vnto God our neighbours and our selues so if wee would approoue our purpose to be sincere we must indeuour accordingly to put it in practice and vse all good meanes which may inable vs heereunto Where for a conclusion of this discourse of fasting we may obserue that if it be vsed aright and as God requireth it must needs be a singular good helpe to the leading of a godly life seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants nor doth make vs more hunger after grace with a vehement appetite nor doth make vs more feruent and earnest in our prayers for the obtaining spirituall strength to serue God and to withstand the tentations of all our spirituall enemies nor finally that more exerciseth and increaseth our repentance our sorrow for our sinnes past and purpose of amendment for the time to come by seruing God with more zeale and diligence in all Christian duties of piety and holinesse in his owne worship in the workes of righteousnesse and mercy towards our brethren of temperance and sobriety in respect of our owne persons CAP. XXXVI Of the arguments and reasons which may moue vs to leade a godly life and first such as respect Gods nature workes and loue towards vs. §. Sect. 1 The first sort of reasons taken from Gods nature and attributes HItherto we haue intreated of the reall and practicall meanes whereby we may be inabled to leade a godly life And now it followeth that we propound some reasons and arguments which may effectually perswade vs both to vse these meanes and also to performe all the duties of holinesse and righteousnesse vnto which by these meanes we are inabled seeing it would little auaile vs to haue all the helpes of godlinesse vnlesse we haue also hearts to vse them And because the reasons which might bee produced to this purpose are innumerable seeing there is scarce any part of Gods Word or workes either of Creation or Gouernment which doth not yeeld some motiue vnto godlinesse therefore passing by the most which might be alleaged it shall suffice as briefly as I can to touch some of the chiefe and principall all which I will reduce vnto three heads either as they respect God our neighbours or our selues The arguments of the first sort either respect God himselfe his nature and attributes both generally considered and as he exerciseth them towards vs or that duty which we are bound to performe vnto him Concerning the former there cannot be any more forcible reasons alleaged for the perswading of vs to serue God in duties of a godly life then a thorow consideration of Gods nature and attributes For first he is the onely true God Iehouah the most absolute Being who hauing his Essence in and from himselfe giueth being to all things and therefore to be serued by all creatures and especially by vs seeing in him we liue moue and haue our being He is God infinite Act. 17. 28. in all perfection and therefore ought in all things according to his nature to be serued with absolute and
chill and cold terrours of death cannot daunt and dismay vs. It calleth to our remembrance our former care to serue and please God and how we haue walked with him before him though not in legall perfection yet with integrity and vprightnesse Esa 38. 3. of heart how we haue done that which is good in Gods sight It witnesseth with our consciences that wee haue beene faithfull Stewards who haue well husbanded Gods talents intrusted vnto vs and that our accounts are euen so that we neede not feare now when we are called to a reckoning Yea it putteth into our hands a generall acquittance sealed with the blood of Christ that wee may haue it in readinesse when we appeare before our Iudge It telleth vs that now all our labours are ended and that nothing remaineth but to receiue our wages and to keepe with God his Saints and holy Angels a perpetuall Sabbath in all ioy and happinesse that now wee are safely passed thorow a sea of danger and are arriuing and entring into the heauenly Hauen of euerlasting rest that we haue fought a good fight and 2. Tim. 4 7. 8. finished it with an happy victory and that now nothing remaineth but to receiue the Crowne of righteousnesse which the Lord the righteous Iudge hath layde vp for vs and is now ready to set vpon our heads with triumph and glory Againe a godly life changeth the nature of death and of a curse for sinne maketh it to become a great blessing as being a meanes to free vs from all euils and to enter vs into the fruition of the chiefest good so that whosoeuer with the Apostle haue led their liues in the true feare of God may say with him For to me to liue is Phil. 1. 21. Christ and to die is gaine For the death of the godly puts an end to all their troubles that all teares may be wiped from their eyes It causeth them Apoc. 21. 4. cease to sinne which so long as they liue in the flesh hangeth vpon them as an heauie burthen and presseth out of them many a sorrowfull sigh and deepe grone It bringeth with it a ioyfull rest from all their labours which in this life are so tedious and troublesome and putteth an end to their wearisome pilgrimage It freeth them from all worldly miseries from pouerty and penurie sores and sicknesses slanders and disgraces and bringeth with it heauenly plentie and the riches of Gods Kingdome perpetuall health euerlasting glory It putteth an end to the spiritual conflict and to all the assaults of our many mighty and malicious enemies so as they shall neuer more be able to disturbe our peace It separateth vs from the society of wicked Psal 120. 5. worldlings which whilest wee liue is so irkesome and dangerous and from participating with them either in their sinnes or punishments It secureth vs from the euils to come and acquitteth vs from approching dangers Finally as it putteth an end to all our euils both of punishment and sinne so it serueth as an entrance into the full fruition of all good and for a straite gate whereby we passe into heauenly happinesse All which considerations should be effectuall reasons to perswade to the leading of a godly life which is alwaies attended vpon by such a blessed death that bringeth so many comforts with it when all other comforts faile and so many ioyes after it of all which they depriue themselues who neglect Gods seruice and spend their time and strength in the eager pursuite of worldly vanities §. Sect. 9 Of the inestimable benefits which a godly life will bring in the world to come Finally as a godly life is in this world profitable to all purposes so is it most beneficiall in respect of the life to come For thereby wee Rom. 8. 1. Apoc. 20. 6. are secured from that euerlasting woe and misery prepared for all those who liue and die in their sinnes seeing there is no condemnation to those who are in Iesus Christ which walke not after the flesh but after the Spirit and the second death shall haue no power ouer them who haue their part in the first resurrection to holinesse and newnesse of life Secondly we are assured hereby of heauenly happinesse For they that haue followed Matth. 19. 28. Christ in the regeneration shall accompany him in glorie They that haue liued like Gods children in holinesse and righteousnesse as in this life they haue the adoption of sonnes and the Spirit of adoption Rom. 8. 15. crying in their hearts Abba Father so shall they in the life to come receiue from their Father their heauenly inheritance whereas they who haue neglected these duties can neither haue this hope here nor that fruition hereafter seeing without holinesse no man shall see God For 1. Ioh. 3. 2 3. Heb. 12. 14. howsoeuer as one saith God made vs without our selues yet he will Augustine not so saue vs. But hauing giuen vs a Being reasonable soules and his Word whereby he hath made vs acquainted with his will and required our conformity and obedience he will haue vs ioyne with him in working out our owne saluation by performing those duties Phil. 2. 12. which he hath prescribed and to walke in the way of holinesse and righteousnesse which leadeth to euerlasting happinesse So that though our seruice of God in holy duties be not the cause of eternall life and glorie but the free mercies of God and merits of Christ yet being the way which leadeth vnto it all may be assured that they shall attaine to heauenly happinesse who goe constantly in it whereas contrariwise they who neuer goe in this way can neuer come vnto that glory vnto which it leadeth Finally a godly life is most profitable in respect of the life to come because God graciously crowneth his owne graces in his children and the fruits of them in their new obedience with a proportionable measure of glory and happinesse so that they who haue in this life shined brightest in the light of grace Dan. 12. 3. and godlinesse shall in that life shine brightest in glorie and blessednesse They who haue most glorified him by their holy conuersation he will impart vnto them the greatest measure of glory and both make them capable and replenish them with greatest ioyes So that if wee haue any care or desire to be secured from endlesse miseries or to be assured of eternall happinesse let vs be moued hereby to serue and please God in the duties of an holy life yea seeing the Lord in some proportion fitteth his wages to our workes and the rich rewards of his free grace according to those indeuours which he hath wrought in vs of seeking his glory let vs being transported with an holy ambition deuote our selues wholy to his seruice not only labour to keep an ordinary pace with others but striuing for the richest prize let vs indeuour to out-strip all that run with
the least moment withdraw his hand and cast vs from vnder the protection of his wise and powerfull prouidence we should vtterly perish and come to nothing §. Sect. 4 That he guideth and gouerneth the godly with his grace and holy Spirit 1. In their prosperity The third priuiledge which the Lord vouchsafeth vnto the godly is that he so guideth and gouerneth them by his grace and holy Spirit that they make a right vse of all estates both of prosperity and aduersity and turne all things which happen vnto them by the Diuine prouidence to their spirituall good the inriching of their soules with all sauing graces and the furthering and assuring of their eternall saluation For whereas wicked men inioying worldly prosperity doe stand in slippery places their table becomming a snare vnto them and their honours riches and pleasures the baits of sinne which make them to fall into the diuels nets of perdition for their honours nourish and increase their ambition their riches serue as sweet drinkes to make them thirst the more and increase their swelling dropsie of couetous desires their pleasures make them more sensuall and voluptuous and all together worke in them pride and forgetfulnesse of God carnall selfe-loue and loue of the world affiance in earthly vanities and contempt of spirituall and heauenly things The Lord preserueth those that feare and serue him from falling into these tentations by moderating their desires and mortifying their carnall concupiscence so as they doe not excessiuely affect these worldly vanities nor dote vpon them when they haue them but vse them onely as helpes and comforts of their pilgrimage and not set their hearts vpon them as their Paradise and the rewards of their Countrey because they know them to be vaine and vncertaine both in their getting and keeping momentany and mutable being euery day ready to leaue vs or we them Their honours doe not puffe them vp in pride but make them the more humble seeing they possesse them not as their owne proprieties but as Gods Talent whereof one day they must giue a reckoning as wee see in the example of Dauid who though he were aduanced from a lowe estate to a Kingdome yet professeth that his heart was not haughty nor his eyes Psal 131. 1 2. lofty but that he behaued himselfe in all meeknesse and mildnesse as a child weaned of his mother Their riches doe not withdraw their hearts from God though they abound in them neither doe they trust in them because they know them to be vncertaine but in the euerliuing God who giueth them 1. Tim. 6. 17. richly all things to inioy as we see in the example of Iob who though hee Job 31. 24. were the wealthiest man in all the East yet he did not make gold his hope Iob. 31. 24. nor said vnto the fine gold Thou art my confidence nor reioyced because his wealth was great nor because his hand had gotten much But onely they vse them as the great instruments of well doing and as meanes to inable them to exercise themselues in the workes of mercy according to Iobs example who being rich and able to doe good did not withhold from the Iob 31. 16 17 19. poore their desire nor caused the eyes of the widow to faile nor did eate his morsels alone but did let the fatherlesse eate thereof nor would see any perish for want of clothing nor the poore to lye without a couering Their pleasures though as great as they inioy who haue eminent places in Kings Courts doe not like intoxicating cups bewitch them and make them so drunke that they forget the ioyes of heauen vnto which they aspire but euen when they haue drunke the deepest draught of them they can with Salomon say of them that all is vanity and vexation of spirit and that there is no profit Eccles 2. 11. vnder the Sunne And when they are put to their choyce so as they must of necessity leaue the one to imbrace the other they will with Moses haue such respect to the recompence of their heauenly reward that they will chuse rather Heb. 11. 25 26. to suffer affliction with the people of God then to inioy the pleasures of sinne for a season Finally though with the Patriarches they abound with Gods blessings yet they will not fixe their hearts vpon them because here they Heb. 13. 14. and 11. 10. haue no continuing City but they seeke one to come which hath foundations whose builder and maker is God and therefore like the Workman is permanent and euerlasting Now what a priuiledge is this to be vpheld in such slippery places in which all that are left to themselues doe fearfully fall to haue antidotes against these dangerous drinkes wherewith all that want them are poysoned to bee made more humble mindfull of God and thankfull vnto him by these worldly things which make the most proud forgetfull and vngratefull Finally to haue such a right vse of all these earthly and temporary blessings that they become vnto vs pledges of Gods loue and earnest pennies of eternall happinesse and so to inioy both earth and heauen all the comforts of this life as helpes and furtherances to assure vs of the glory and ioyes of the life to come Of which seeing none but the godly are partakers what a strong motiue should it be to perswade vs vnto the seruice of God in an holy life §. Sect. 5 Secondly he guideth the godly in the time of their afflictions In respect also of the afflictions of this present life godlines hath no lesse priuiledges For first they which carefully serue please God are wholly 1. Pet. 2. 24. Col. 2. 14. Gal. 3. 13. deliuered from thē as they are punishments of sin to satisfie Gods Iustice because Christ hath in their stead satisfied for them paid their debt to the vttermost farthing and by taking away their sinnes through his death and sufferings hath also cancelled the hand-writing which was against them freed them from the curse of the Law and all the punishments which were due vnto them Secondly by leading of a godly life we are freed from afflictions in the greatest part as they are the corrections of Gods children For howsoeuer sometimes the chiefe end at which God aimeth in afflicting the godly is the triall of those graces which hee hath giuen them that being approoued he may be glorified that gaue them and Jam. 1. 12. his gifts crowned in those that haue receiued them yet for the most part sinne being the occasion euen of these trials and the cause of other crosses according to that in the Lamentations Wherefore doth a liuing Lam. 3. 39. man complaine a man suffereth for his sinnes Hereof it followeth that wee may escape these afflictions if we carefully flee sinne and serue the Lord in the duties of a godly life For though the Lord iudgeth his children 1. Cor. 11. 32. in this life that they may
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
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
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion cōtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
which men so eagerly hunt after yet alas what inestimable losse is in this purchase for as our Sauiour speaketh What will it profit vs to gaine the whole world and lose our owne soules Mark 8. 36. CAP. VIII Of the impediments of a godly life which arise from scandals and offences §. Sect. 1 The first scandall arising from the prosperity of the wicked ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse both in respect of their iudgement and affections their words and actions Now we are to intreate of such as arise from scandals and offences which they commonly cast in our way as stumbling blockes to discourage vs in the course of Christianity The first whereof is the flourishing estate of wicked worldlings who prosper in their sinfull courses and abound in riches honours and pleasures as though they were highly in Gods fauour and were approoued of him in all their courses seeing they inioy aboue all others so many testimonies of his loue and exceed all other men in outward blessings And this the wise Salomon obserued in his time There is saith he a vanity which is done vpon the earth that there Eccles 8. 14. 9. 1 2. be iust men to whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity This was it which had almost made holy Dauids foot to slip to offend against the generation of Gods children and to Psal 73. 2 3 13 15. conclude that he had clensed his heart and washed his hands in innocencie in vaine when hee obserued the great prosperity of the wicked and how they thriued in all their courses This brought Ieremy to a stand and made him so bold as to reason the matter with God concerning the administration of his righteous Iudgements Wherefore saith he doth the way of Ier. 12. 1 2. the wicked prosper wherefore are all they happy that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring foorth fruit Thou art neere in their mouth and farre from their reynes But this impediment we shall easily remooue if with Dauid wee will goe into Gods Sanctuary for there we shall vnderstand their end namely that God hath set them in slippery places from which he casteth them Psal 73. 17 18. dwone into destruction And this truth we may confirme vnto our selues not only by our owne dayly obseruation but also by the experience of the faithful who haue gone before vs and haue raysed vp their hearts with comfort after that they had stumbled at this stone of offence I haue seene saith Dauid the wicked in great power and spreading himselfe Psal 37. 35 36 37. like a greene Bay tree Yet he passed away and lo he was not yea I sought him but he could not be found And contrariwise Marke the perfect man and behold the vpright for howsoeuer his beginnings may be embittered with afflictions yet the end of that man is peace But the transgressours shall be destroyed together and the end of the wicked shall be cut off So out of his wise experience Salomon thus concludeth Though a sinner doe euill an hundred times and his dayes be prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God Againe let vs consider that the wicked in this life haue with Diues all their good the Luk. 16. 25. which through their abuse turneth to their great euill fatting them for the day of slaughter and seruing vnto them as occasions and instruments of sinne doe but increase their fearefull condemnation Let vs remember that they haue their portion in this life hauing their Psal 17. 14. bellies filled with Gods hid treasure and no further ioy remayneth vnto them but this which is so mutable and momentany whereas the Lord hath farre better things in store for his owne children and seruants euen permanent riches and honours and pleasures at his owne right hand for euer-more And therefore we neede not to enuie the happinesse of these slaues nor to be discouraged in the seruice of our heauenly Father though for the present they haue more to spend in their riotous courses then we seeing though in the time of our non-age he giueth vnto vs but some short allowance because through childish folly wee are apt to abuse greater plenty and to accompany them in the same excesse yet he reserueth better things in store for vs euen our heauenly inheritance glorie without disgrace riches and treasures which fade not and rauishing delights which shall continue for euermore §. Sect. 2 The second scandall arising from iudgement deferred The second scandall and offence is that delay which God seemeth to make in the administration of his Iudgements and dispensation of his benefits and rewards For first when wicked men multiply their sinnes and yet escape deserued punishment they begin to doubt whether there be any prouidence and so let the reines loose to all manner of wickednesse According to that of the Preacher Because Eccl. 8. 11. sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill And Gods children likewise stumble at this stone of offence being tempted to thinke that there is no gaine in godlinesse and little profit in being more diligent then others in the duties of Gods seruice when as they obserue that there is in respect of outward things no assurance of loue or hatred nor any difference betweene one and another seeing all things come Eccl. 9. 1 2. alike to all and there is one euent to the righteous and the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath But this tentation stumbling blocke I haue before remoued only let vs remember that Gods Iudgements like himselfe are eternall that he giueth such rewards to the godly inflicteth such punishments vpon the wicked as are endlesse and euerlasting In which respect a thousand yeeres are with God but as one day as the Apostle 2. Pet. 3. 8. speaketh and the benefits and afflictions of the longest liuer nothing in comparison of future ioyes and miseries And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses seeing it shall soone haue an end and bring with it endlesse punishments Neither should the longest and greatest afflictions discourage vs in the duties of a godly
him by an absolute faith when there is no reason for it but wee must examine his tentations by the rule of Gods Word which will easily discouer the fraud weakenesse and maliciousnesse of them For nothing giueth Satan more aduantage against weake Christians then their readinesse to giue credit to his tentations without bringing them to the touchstone of Gods Truth Fourthly if Satan taketh aduantage from the humour of melancholy abounding in vs to fill and fraught our hearts with these scruples feares we must vse the helpe of the skilfull Physician for the remouing of this cause that so the effects may cease And withal aske the counsel of some iudicious faithful Diuine who may direct vs in our wayes resolue our doubts vpon whose iudgement grounded vpon Gods Word we must more rest then vpon our owne weake conceit and opinions especially being thus blinded with those blacke and foggie mists which false feare and melancholy haue cast before them Fifthly wee must labour to haue our hearts possessed and replenished with the true and filiall feare of God springing from Faith and Loue whereby we shall be made zealous in Gods seruice and then there will be no roome for these Panicke and superstitious feares nor any aduantage giuen to Satan of seazing vpon vs with his suggestions Lastly we must carefully take heed that we doe not yeeld our selues ouer to be ruled by these scruples and feares either to doe or not to doe any thing because of some euill threatned but in things indifferent it is our best course to resist the tentation by doing the contrary to that which is suggested if Christian prudence tell vs that it is conuenient all circumstances considered And in things lawfull or vnlawfull we are to performe or omit them not out of scrupulous feare of any euils threatned by the tempter from which God is al-sufficient to shield vs but in obedience to God because he in his Word hath commanded or forbidden them §. Sect. 3 That carnall feare is a great hinderance vnto godlinesse and the meanes to be freed from it Secondly we are hindred by carnall feare in the duties of a godly life whilest thereby we are mooued to thinke that we shall neuer be able to performe them though we vse all our indeuour or if we haue begunne well yet we shall neuer hold out vnto the end by reason of our owne frailties and infirmities the afflictions and troubles which crosse vs in these courses and the manifold and malicious tentations and persecutions which are raised against vs by the enemies of our saluation By which feares our mindes are troubled our hearts vexed and turmoyled our courage quailed our resolutions weakned and we vtterly disabled and discouraged from entring into this course of Christianity when as we haue little or no hope of proceeding continuing inâ—â— vnto the end that we may be saued The which tentation is much strengthened when we see the many faintings and faylings of others that haue gone before vs who professing Christianity haue either neglected the duties belonging to it or performed them to little purpose in a cold formall carelesse maner and in the end haue wholy desisted returned back to their old prophanenes Which impediment if we would remoue we must know that neuer any did seriously sincerely seeke God in the waies of his commandements but they haue assuredly found him And therfore we must not be discouraged with the faylings and relapses of hypocrites temporaries if our owne conscices testifie vnto vs that we labour to serue and please God in the vprightnesse of our hearts Secondly our faintnes and weaknesse must not discourage vs from entring into and proceeding in the waies of godlinesse seeing we walke not in our owne strength but by the power of God assisting vs nor by vertue of our own resolutions indeuours but of Gods gracious and free promises made vnto vs in Christ that he will not onely iustifie but also sanctifie vs free vs as well from the corruption of sin as the guilt and punishment The which if we apprehend by a true liuely Faith we shal be able to ouercome all difficulties and to serue God in some good acceptable maner as I haue more fully shewed in the beginning of this Treatise Finally we need not to feare our perseuerance in the duties of godlinesse vnto the end if disclayming our owne strength we rest and rely wholy vpon Gods power and promises seeing he is able and al-sufficient to perfect that good worke which he hath begunne to enable vs likewise who are impotent in our selues to doe all things necessarie for his glory and our saluation Phil. 1. 6. 4. 13. Ioh. 10. 28. Rom. 8. 35 36 38. through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill the world and our owne flesh so that all the power of hell the prosperity or persecutions of the world nor any thing else whatsoeuer shall be able to separate vs from the loue of God or to put out and extinguish our loue of him in our hearts or to hinder our proceeding in the wayes of godlinesse vntill by walking in them wee attaine vnto euerlasting ioy and happinesse §. Sect. 4 That carnall sorrow is an impediment to a godly life Againe we are much hindred in the duties of a godly life by carnall sorrow and lumpish heauinesse For if as the Apostle saith 2. Cor. 7. worldly sorrow causeth death both in respect of the life of grace and glory then must it needs also disable vs vnto all actions of life being made as vnfit for them hereby as a man in the state of death to performe any works of the liuing Now this heauines excessiue sorrow ariseth from diuers causes as first from the sight sense of our innumerable grieuous sins when as it is not mixed with faith the loue of God but meerely ariseth out of seruil feare self-loue apprehending Gods terrible Iudgments against vs for our sins Secondly from the imperfection in our sanctification whereof it is that our vnmortified corruptions doe rage sway in vs disabling vs vnto Gods seruice and making vs prone vnto sin That the duties which we performe are so ful of wants weaknesses that we can with no coÌ„fort looke vpon them That the graces of Gods Spirit are imperfect continually assaulted with our contrary corruptions our faith with doubting our affiance with diffidence our humility with pride our repentance with security and hardnesse of heart and so in the rest Thirdly from our weaknesse in faith perswading vs of the remission of our sinnes and of our reconciliation and peace with God Fourthly from spirituall desertions whereby God estrangeth himselfe from vs and seemeth to haue left and forsaken vs. Fifthly from our fainting and failing in the waies of godlinesse and often relapses into sinne Sixthly from our manifold and sharpe afflictions which
are so bitter and vnpleasant to the flesh that they make vs immoderately sorrowfull and to breake out into some impatiency as though they were signes of Gods wrath and displeasure and not of his fatherly loue correcting vs for our amendment Seuenthly and lastly this sorrow ariseth in the hearts of weake Christians when as they compare themselues with others that haue made a better and greater progresse in the graces of Gods Spirit and in the duties of a godly life being hereby moued to think that the graces which they see in others are wholly wanting in themselues because their lesser light is obscured by a greater and seemeth nothing because it is not of equall brightnesse Or if they haue any at all yet that it is false and hypocriticall because it is but of slender growth and much inferiour to those which we obserue in many others whom notwithstanding we haue as much exceeded in meanes as they vs in the fruits of them By which sorrowes and heauinesse arising from these and such like causes the poore Christian doth more more weaken the operation of Gods graces in him in the duties of a godly life because he doth too much already apprehend their weaknesse and more disableth himselfe because he seeth his inability For hauing with immoderate griefe weakened his body and spent his spirits oppressed his heart and terrified his conscience he is made lumpish and dull vncheerfull and vncomfortable in all the duties of Gods seruice For the remouing of which impediment we must carefully take heed that we doe not disioyne faith from our repentance but as wee haue one eye vpon our sinnes that wee may sorrow for them so the other eye vpon our Sauiour Christ who hath fully satisfied for them Secondly we must not dreame vpon any perfection of sanctification in this life though we labour after it and then we shal not be too much deiected and mourne immoderately for our imperfection whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine it will be a cause of excessiue sorrow when we finde how farre we come short of our hopes Thirdly we must looke vpon Gods graces and the fruits of them in holy obedience as testimonies of Gods loue and euidences of our sanctification and not as being any meritorious causes of his fauour and our saluation For then we need not to stand so much vpon the quantity and degree of them as vpon their sincerity and truth which when we finde we may reioyce in the assurance of Gods free grace and loue through Iesus Christ Whereas if we looke vpon them in their worth and worthinesse the sight of their imperfections will bereaue our hearts of all sound comfort Fourthly we must consider that the first and least degrees of true grace are accepted of God and will make vs also acceptable vnto him For hee will not breake the bruised reed nor quench the smoking flax He respecteth Math. 12. 20. and tendreth his young lings and weaklings as well as those who haue attained to greater strength and he hath pronounced them blessed who Math. 5. 6. hunger and thirst after righteousnesse as well as those which are perfectly righteous Finally as we must take notice of that wee haue not that wee may labour after it so also we must not neglect what wee haue that wee may be truly thankfull vnto God from whose free grace we haue receiued it among which we may number spirituall life whereby onely we can be sensible of our wounds and weaknesse the sight and sense of our sinnes by which we are moued to deny our selues and to fly vnto Christ hungring desires of grace and holinesse seeing wee haue Gods promise that they shall be satisfied And so we shall ioyne faith with our repentance ioy with our mourning loue and thankfulnesse with our meeknesse and humility §. Sect. 5 Of desperation and that it is a great impediment to godlinesse Finally these scrupulous feares and carnall sorrow if they bee not remoued or moderated will bring vs by degrees into that fearfull gulph of deepe despaire whereby we shall cast off all hope of Gods mercy and reiect the all-sufficient merits and satisfaction of Iesus Christ through our incredulity as though the multitude and hainousnesse of our sinnes did farre exceed them And this is the very cut-throat of all piety and the diuels strongest and most horrid chaine to inslaue men in his seruice and to hinder them from entertaining so much as a thought or desire of seruing God in the duties of a godly life For it wholly discourageth a man from proceeding in such a way as offreth no hope of bringing him to his iourneys end It maketh a seruant wholly to neglect his duty when as hee is quite cut off from all expectation of reward It causeth men to giue themselues to all sensuality voluptuousnesse and prophanesse when they haue no other hopes but what this present life offereth vnto them and the rather that they may hereby put off for a little while their terrours of conscience and griefes of minde as it were by drinking of cold water in the fit of a feauer And wanting faith by which wee are vnited vnto Christ in whom a lone we can bring forth fruits of holinesse and righteousnesse how can we otherwise chuse but be vtterly barren in all true obedience and like wild Oliue trees bring forth onely fruits of impiety and wickednesse Which impediment if we would remoue we must remember that the Lord is infinite in grace and mercy as he describeth himselfe Exod. 34. 7. in his Word so that though our sinnes be many and grieuous yet they are infinitely exceeded by them for his mercies are aboue all his workes Micah 7. 18. That he taketh delight in shewing mercy toward repentant sinners seeing hereby he exerciseth his nature and magnifieth his holy name in the manifestation of his grace and goodnesse That he loued vs when we were his enemies yea so loued vs that he sent his onely begotten and dearely Ioh. 3. 16. beloued Sonne to dye for vs and therefore will not now reiect vs when as through Christ we sue and seeke to be reconciled vnto him That he hath made his free couenant of grace with vs wherein hee hath promised the remission of all our sinnes vpon the alone condition of faith bringing forth the fruits thereof in vnfained repentance and that his promises are indefinite without exception of any sinners and therefore shall assuredly belong vnto vs if we doe not reiect them through vnbeliefe That the merits and satisfaction of Christ are of infinite value and an all-sufficient satisfaction for the sinnes of the whole world if they were applyed by faith and that he hath giuen vnto vs his couenant in writing and ratified it by his Sacraments which he hath annexed as seales to the great Charter of our peace that there might no place be
away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
Thus Zacharias Elizabeth were reputed righteous perfect because in the sincerity vprightnes of their hearts they did labour and striue after righteousnesse and perfection And thus Asa is said to haue done that which was right in the sight of the Lord notwithstanding his manifold 1. King 15. 11 14. 2. Chro. 24. 2. compared with Chap. 15. 7. and 16. 2 7 10 12. slips and great infirmities because his heart was perfect or vpright before him So that the impossibility of leading a godly life need not to discourage vs seeing the Lord is all-sufficient to make it possible vnto vs for he that could create vs pure and holy according to his owne Image is as able to restore vs to this purity and perfection Vnto which though it be not his pleasure that wee should attaine in this life because he would traine vs vp in humility and moue vs to ascribe vnto him the whole glory of our saluation yet will he enable vs vnto such a measure and degree as himselfe will accept of as it it were in full perfection and dayly adde vnto his owne gifts of grace vntill we come to a full age in Christ for vnto euery one that hath shall be giuen vntill he haue abundance as our Sauiour speaketh Matth. 25. 29. §. Sect. 2 To whom a godly life is difficult and the causes of it Secondly the flesh is ready to obiect that though the duties of a godly life are not absolutely impossible yet at least they are so full of difficulty and vnpleasant so tedious and troublesome to our feeble and fraile natures and so vncomfortable and painefull that there is no likelihood that euer wee shall hold out in the doing of them and therefore it is as good for vs to neglect them altogether as to take vpon vs such an insupportable burthen as wee shall be forced to cast off before we come halfe way to our iourneyes end The which obiection our corrupt flesh doth much strengthen against vs to hinder our Christian resolution and both our ingresse and progresse in the wayes of godlinesse by setting before vs the manifold examples of those that haue liued in former times and in our owne dayes who hauing made some good beginnings haue falne backe and relapsed into their former courses and hauing begunne well with a purpose to proceede haue through wearinesse desisted before they could attaine to their iourneyes end And thus like the sluggard the flesh perswadeth vs to sit still in the house because there is Pro. 26. 13. a Lyon in the streetes And like the murmuring spies though it confesseth that the spirituall and heauenly Canaan be worth the desiring as abounding with all Gods blessings yet it bringeth vp an euill report of it in respect of the manifold difficulties whereby we must passe vnto it and the sonnes of Anachim the mighty enemies of our saluation which must be ouercome by vs who are so farre inferiour vnto them in strength before wee can attaine vnto that place of rest and ioy The which tentation is exceeding dangerours and a notable impediment to hinder many from once entring into the course of Christianity because they imagine it to be so irkesome and painefull that they shall quickly be tyred and neuer be able to hold out vnto the end For the answering whereof that it may be no impediment vnto vs in the wayes of godlinesse wee are first to know and acknowledge that it is true in part namely that the course of Christianity is full of difficulties hard and tedious vnpleasant and euen intolerable and impossible in some respects For the Deuill which is that strong man who holdeth all that he possesseth in peace will not easily leaue his hold nor Mar. 9. 25 26. be cast out without many combates and conflicts And howsoeuer he seemeth deafe and dumbe whilest he is in quiet possession and lulleth vs asleepe in the cradle of carnall delights yet when our Sauiour Christ by the Ministery of the Word and Gospell seeketh to dispossesse and cast him out then he both heareth and cryeth out rageth and renteth vs with the violence of his tentations making vs to seeme both to our selues and others as if wee were quite depriued of all spirituall life And though this infernall Pharaoh suffereth vs whilest wee doe him seruice to sit quietly by the flesh-pots of worldly and sensuall delights and euen to glut our selues and take our fill of the pleasures of sinne without any great disturbance yet no sooner doe wee inwardly resolue and outwardly make mention of departing out of his bondage that we may serue the Lord but presently he rageth against vs and pursueth vs with hellish furie that he may hinder vs in our Spirituall iourney towards the heauenly Canaan and againe recouer vs into his captiuitie Againe the practice of Christianity becommeth vnto vs tedious and difficult by reason of our sloth which maketh vs vnwilling to take any paines in the duties of a godly life and euery thing seemeth tedious and wearisome to a minde that is indisposed and auerse vnto it And also because of our carnall sensuality which maketh vs thinke that we are not at liberty if we may not runne with full careere into all manner of licentiousnesse And like vnto those Heathen Rulers to fret and fume when we are restrained from going on in our wicked courses by Gods Law saying Let vs breake his bonds Psal 2. 1 1 3. asunder and cast away his cordes from vs. And hereof it is that the godly life is in the Scriptures compared to a wearisome pilgrimage which cannot be finished without much paines and trauaile to a dangerous Warfare in which wee must haue many a sore and dangerous conflict before wee get the victorie to a narrow and afflicted way Matth. 7. 12 13. and strait gate thorow which wee cannot passe without much striuing So likewise to the mortification and cutting off our bodily members which cannot be without much griefe To a circumcision yea the circumcision of the heart and how can the heart-strings be cut without much sense of paine And finally to the birth of a childe which cannot be without sore trauaile going before Now if the infant which hath continued but nine moneths in the mothers wombe cannot in the ordinary course of nature bee borne without much paine and many sharp throwes then how much lesse can we be spiritually borne againe without great griefe and labour who haue lyen for the space of many yeeres in our sinnes and strengthened our naturall corruptions with long and continuall custome seeing this is a worke contrary vnto and aboue nature §. Sect. 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate Rom. 7 22. Againe the duties of a godly life are somewhat tedious and troublesome euen vnto the regenerate who haue made some entrance into them because this worke of regeneration is not perfected at once but
though those who are in their youth and prime age be weary faint and vtterly fall yet if being humbled in the sense of our owne weakenesse we doe deny our selues and waite vpon the Lord he will renew Phil. 1. 6. our strength and we shall mount vp with wings as Eagles we shal run and not be weary and walke and not be faint This worke of regeneration is not our own but the Lords who is as able willing to perfect a work as to begin it for not to finish what he hath vndertaken and begun were a signe either of inconstancie or want of power whereas he is immutable and omnipotent according to that of the Prophet Shall I bring to the birth and not Esa 66. 9. cause to bring foorth saith the Lord shall I cause to bring foorth and shut the wombe saith thy God Though then the duties of a godly life seeme vnto vs hard difficult and euen vnpossible yet let not this discourage vs seeing nothing is impossible with God though they bee so farre aboue our abilities Luk. 1. 37. that they also exceed our hopes so as we scarce dare sue and seeke after that power of performance which God requireth and we desire let vs remember that the Lord is able to doe exceeding abundantly aboue all that we aske or Eph. 3. 20. thinke according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence and to sinke in euery tentation let vs goe on cheerfully for all this seeing our God is able to keepe vs from falling and to Iude vers 24. present vs faultlesse before the presence of his glory with exceeding ioy Yea he is ready to preuent vs with his grace and not only to worke in vs as in the Prodigall son some good desires of returning vnto our heauenly Father Luk. 15. that we may serue him but euen when he seeth vs afarre off he will run to meet vs giue vs kind intertainment and feast vs so with a banket of his graces that we shall be inabled with cheerfulnesse to doe his worke And therefore though we find neuer so mighty opposition as soone as we are entred into the course of Christianity yet being assured of Gods presence and assistance let not this dismay vs For if God be with vs who can be against Rom. 8. 31. vs Pharaoh may wel frowne and storme against vs but his ruine shal be our safety The deuill may rage and as it were rend vs with his tentations but out he must come leaue his hold when God commandeth him Though we apprehend the greatnesse and difficulty of the worke and our owne weakenesse and insufficiency to goe thorow with it let not this discourage vs from vndertaking it for the Lord is with vs his grace is all-sufficient and his power is manifested and glorified in our infirmities Though we are weake 2. Cor. 12. 9. Eph. 6. 10 13. in our owne strength and able to doe nothing yet we are strong in the Lord and in the power of his might with the Apostle able to do all things through the power of Christ which strengtheneth vs. Though we through our corruption are prone to fall into any sinne the Lord shall deliuer vs from euery euill 2. Tim. 4. 18. worke and preserue vs vnto his heauenly Kingdome and finally though we are so fettred and gauled with our naturall corruptions that wee can scarce creepe in the wayes of Gods Commandements yet we may resolue to run Psal 119. 32. in them with great agility and swiftnesse when he shall be pleased to inlarge our hearts They saith an ancient Father who resolue to passe from the loue of worldly pleasure vnto an honest and vertuous life finde it at the Cyr. in Hesaiam lib. 4. cap. 55. first a rough and vncouth way which is hardly passable For the sweetnesse of a long settled and confirmed custome opposeth and hindreth them and lothnesse to breake it doth much intoxicate and disturbe their mindes Neither can our carnall affections be easily shunned or subdued nor is the way of vertue plaine and easie to euery one who offereth to run in it But yet God prospering and helping vs forward and smoothing and leuelling these rough and vnpassable wayes a man may easily escape or ouercome the assaults of his owne carnall affections and couragiously mount vnto the top of the hill of vertue §. Sect. 3 That God the Sonne ioyning with vs taketh away all difficulty Secondly God the Sonne ioyning with vs in the duties of a godly life will take away all difficulty and enable vs to performe them with all cheerefulnes and delight For being vnited vnto him by a true and a liuely faith and ingrafted into this blessed fruitfull Vine as liuing branches wee shall receiue such spirituall life and sap of grace from him that we shall bring forth the ripe grapes and pleasant fruits of holinesse and righteousnes Being knit vnto him in this blessed vnion and becomming liuely members of his body wee shall haue communion with him and receiue such vertue and vigour as shall be effectuall not only for our iustification but also for our sanctification From his death Rom. 6. 4. we shall receiue vertue strength for the mortifying of the flesh and the sinfull lusts thereof so as it shall no longer reigne and rule in vs as in former times and from his Resurrection such a quickning power as will enable vs to rise out of the graue of sin and to walke in the waies of holinesse and righteousnesse bringing forth the plentifull fruits of new and true obedience Besides our Sauiour who exhorteth vs to take his yoke vpon vs offreth himselfe to ioyne with vs and to be our yoke-fellow and as the taller and stronger Oxe drawing together with one that is lesse and weaker easeth him of the chiefest part of the burthen so our Sauiour so farre exceeding vs in greatnesse and strength doth free vs from all irkesomnesse and cumbersome tediousnesse of that burthen which he layeth vpon vs by bearing it vp vpon his owne blessed necke and shoulders Neither doth he call vs vnto him to trouble and vex vs but to ease and comfort vs. Not to oppresse vs with a burthen aboue our strength but to lighten vs of the intolerable load of sin by taking it vpon himselfe in stead wherof he layeth vpon vs his sweet and easie yoke of Euangelicall obedience according to that his gracious call and inuitation Come vnto me all yee Matth. 11. 28 29 30. that labour and are heauie loaden and I will ease you take my yoke vpon you and learne of me for I am meeke and lowly in heart and yee shall finde rest vnto your soules for my yoke is easie and my burthen light So that though it be a yoke and burthen yet it needs not dismay vs seeing it is but light and easie in comparison of that
of that fulnesse of ioy and of those eternall pleasures Psal 16. 11. Pro. 28. 12. which are at Gods right hand for euermore So that when righteous men reioyce there is great glory as the Wise man speaketh seeing their ioy farre exceedeth the ioy of them who reioyce in their corne and wine as being not onely much more excellent both in respect of Psal 4. 7. the nature and obiect but also an earnest-penny of a greater bargaine the first beginnings and prime taste of those full riuers of diuine pleasures whereof they shall drinke their fill in Gods Kingdome and the first fruits of that heauenly and happie haruest of ioy which is reserued for them in the life to come And therefore no maruaile seeing this spirituall ioy is aboue all others most excellent that Dauid when hauing wounded his conscience with grieuous sinnes hee was depriued of the sense and feeling of it for a time did so earnestly desire to haue it againe restored Restore vnto mee Psal 36. 8. Psal 51. 12. the ioy of thy saluation and vphold mee with thy free Spirit Seeing herein hee had much more contentment sound comfort and delight then in all the earthly pleasures which a Kingdome could yeeld vnto him For they all were but slight and childish this solid and substantiall they vaine and worthlesse this excellent and of incomparable value they short and fickle momentany and mutable this durable and permanent And this is the second reason to commend vnto vs this spirituall Ioy in that it is not like worldly ioyes onely by fits and flashes but settled and constant in all estates and conditions as well in aduersity and affliction as in prosperity and all earthly aboundance For if our hearts bee once replenished with this Ioy no man shall bee able to take it from vs and being of a spirituall Rom. 5. 3. Iohn 16. 22. and diuine nature no earthly thing can quell or quench it No prison can locke it from vs no banishment can diuide and seuer vs no losses and crosses confiscations of goods Rackes or Gibbets fire or sword can take it away and depriue vs of it For in all extremities wee haue an inward Comforter euen the Spirit of God dwelling in vs which filleth our hearts with ioy and turneth our mourning into mirth and gladnesse and as our afflictions Iohn 16. 7. 2. Cor. 1. 5. doe abound so also he causeth our consolations to abound much more Wee liue the life of faith and not of sense which looketh not so much vpon things present as vnto our future hopes and certaineties and hereby wee apply vnto vs Gods Word and gracious promises which supplyeth comfort sufficient to support vs in all our sorrowes For it assureth vs that those are blessed which mourne now because they shall bee comforted and which weepe now for they shall laugh Math. 5. 4. Luke ◠21. That all things euen afflictions themselues shal worke together for the best and our momentany and light suffrings shall cause vnto vs a farre most excellent Rom. 8 28. 2 Cor. 4. 17. Act. 14. 22. 2. Tim. 2. 12. and eternall waight of glory that by these many tribulations wee shall enter into the Kingdome of heauen and if we suffer with Christ wee shall also raigne with him And this was that Word of God applyed by faith which was Dauids comfort in his afflictions without which hee should haue perished Psal 119. 50 92 This was it which made the Church of Macedonia in a great triall 2 Cor. 8. 2. of affliction and in their deepe pouerty to haue withall abundance of ioy This made the godly Hebrewes to take ioyfully the spoyling of their goods knowing Heb. 10. 34. that they had in heauen a better and induring substance Finally by this the Apostle himselfe was filled with comfort and exceeding ioyfull in all his 2. Cor. 7. 8. tribulations But contrariwise the carnall ioy of worldlings in the pleasures of sinne is fickle and false mutable and momentany like the short blaze and crackling of thornes vnder a pot or laughter in a fit of phrensie Eccl. 7. 6. or of a man tickled which laugheth in the face and countenance when he is grieued at the heart because in the middest of their mirth they haue many a cold qualme and checke of conscience being not able to forget that after all their youthfull reioycing they must come vnto Iudgement Chap. 11. vers 9. The which euen in laughter maketh the heart sorrowfull because the end of Prou. 14. 13. their mirth is heauinesse and when they glory in outward appearance to haue 2. Cor. 5. 12. no ioy at all in the heart For who but fooles can reioyce in their full barnes and abundant prouisions that remembreth This night his soule shall be Luk. 12. 20. taken from him Who can haue any sound ioy and comfort in such pleasures and delights which within a while shall end in endlesse woe and misery according to that of our Sauiour Woe vnto you that laugh now for Luk 6. 25. ye shall mourne and weepe §. Sect. 6 That this spirituall ioy is proper to the godly and belongeth to no other Finally the faithfull who resolue and indeuour to serue and please God in the duties of a godly life haue propriety in this spirituall and Psal 33. 1. Psal 111. 8 15. heauenly ioy seeing it belongeth to them all and to them alone none other hauing any part and share in this high and holy priuiledge For first this ioy in the Scriptures is appropriated vnto them onely and no other So the Psalmist Reioyce in the Lord O ye righteous for praise is comely for the vpright And againe Light is sowne for the righteous and gladnesse for the vpright in heart The voyce of reioycing and saluation is in the Tabernacles of the righteous In which regard he desireth to see the good of Psal 106. 5. Gods chosen to reioyce in the gladnesse of his Nation that hee might glory with his inheritance And the Prophet Esay ioyneth these together Thou meetest Esa 64. 5. him that reioyceth and worketh righteousnesse Secondly the faithfull can only thus reioyce because all the causes of this spirituall ioy belong peculiarly vnto them alone For they onely are elected to saluation in which respect our Sauiour exhorteth his Disciples to reioyce in this because their names were written in the Booke of life They alone are the redeemed of Luk. 10. 20. the Lord who being freed out of the captiuity of all their spirituall enemies haue exceeding great and iust cause to reioyce in this gracious deliuerance And when by the glad tidings of the Gospell the Lord proclaimeth Esa 61. 1 2 3. liberty to captiues and the opening of the prison to them that are bound then doth hee also thereby comfort them that mourne giuing vnto them beauty for ashes and for mourning the oyle of ioy So the Prophet
For as the Wise man hath obserued Heauinesse in the heart of man maketh Pro. 12. 25. it stoope needing no other burthen to ouerwhelme it seeing it is pressed downe with its owne waight And againe A merry heart maketh a cheerfull Pro. 15. 13 15. countenance but by sorrow of the heart the spirit is broken All the dayes of the afflicted are euill but he that is of a merry heart hath a continuall feast And in another place A merry heart doth good like a medicine but a broken Prou. 17. 22. spirit dryeth the bones Now that they may shake off this sadnesse and raise their drooping hearts with spirituall ioy let them consider that sorrow and heauinesse in themselues are euill and the fruits of sinne and therefore are not simply acceptable vnto God who delighteth not in the griefe and vexation of his seruants but onely when they are sanctified moderate in their measure seasonable in their time placed vpon a right subiect which can be nothing else but sinne and punishment and directed to a right end Secondly that sanctified ioy is a fruit of the Spirit and pleasing vnto God as being a part of that seruice which hee requireth of vs in the first Table seeing this is one way of hauing God in our hearts when we reioyce in him besides that it is a meanes of all other parts of Gods worship which cannot be well performed without ioy and cheerfulnesse Thirdly let them consider that the Lord promiseth this ioy and gladnesse as a singular priuiledge and a speciall benefit vnto the faithfull and therefore that it is great folly to refuse it when hee offereth it Thus the Prophet saith that in the Church shall bee heard the voyce of ioy and the Ier. 33. 11. voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride the voyce of them that shall say Praise the Lord of hosts For the Lord is good and his mercy indureth for euer And our Sauiour hath promised that hee will Joh. 16. 22. giue vnto the faithfull such constant and permanent ioy as no man shall be able to take from thē Fourthly that the priuation of this ioy is threatned as a punishment for sinne Thou shalt not goe into the house of feasting to Jer. 16. 8. and 23. 10. sit with them to eate and drinke For thus saith the Lord of hosts the God of Israel Behold I will cause to cease out of this place in your eyes and in your dayes the voyce of mirth and the voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride And againe I will cause all her mirth to Hos 2. 11. cease her feast dayes her new Moones and Sabbaths and all her solemne feasts And therfore who can please himselfe in affecting sorrow and heauinesse which the Lord threateneth as a punishment of sinne Fifthly let them consider that as mourning is a preparation to faith and as it were a sorrowfull seed-time so ioy and reioycing is the effect and fruit the croppe and haruest of it whereby we may try it both in respect of the truth and also the degree of it for whereas there is no reioycing there is no faith little ioy weake faith and fulnesse of ioy fulnesse also of perswasion Neither is it possible that a man can haue assurance of Gods loue the remission of his sinnes and of that inestimable happinesse which is reserued in our heauenly inheritance but that his heart must needs bee filled with ioy and reioycing Although it cannot be denyed but that in the time of our first conuersion and humiliation and in the case of spirituall desertions when God hideth his face and seemeth to withdraw from vs the testimonies of his loue and fauour this ioy is so eclypsed that the warmth and comfort of it is hardly to bee discerned euen as faith it selfe from which it springeth is like a fire raked vnder the ashes and not to bee perceiued by sense and feeling Finally consider that this spirituall ioy maketh vs blessed as not onely being it selfe full of sweetnesse and comfort but also the first beginning and the very entrance into the eternall ioyes of Gods Kingdome wherewith our drooping hearts are so cheered and refreshed that all difficulties become easie all tediousnesse in Gods seruice is taken away and the time that is spent therein seemeth short and pleasant In which respect the Psalmist pronounceth that people blessed Psal 89. 15 16. that know the ioyfull sound because they shall walke cheerfully in the light of Gods countenance reioycing in his name all the day and being exalted in his righteousnesse And therefore let all those who desire to goe forward in the duties of a godly life with comfort and cheerefulnesse labour to haue their hearts replenished with this spirituall ioy and to scatter and dispell as much as in them lieth the foggy mists of sad melancholy and lumpish heauinesse which maketh vs either to stand still in the wayes of godlinesse for want of this ioyfull light or to goe forward in them slowly and with much discomfort and wearinesse And to this end let them labour earnestly to liue the life of faith which draweth from Christ all the cordials of comfort and to bee thereby more and more assured of the remission of their sinnes their reconciliation with God and of the eternall saluation of their soules which will lift vp their hearts with vnspeakeable ioy euen when they are most deiected with worldly afflictions and make them to goe on cheerefully in the duties of Gods seruice when they are fully ascertained of such liberall wages and such an inestimable recompence of heauenly rewards CAP. XVI Three other obiections of the flesh against a godly life propounded and answered §. Sect. 1 That a godly life taketh away no lawfull liberty but rather establisheth it THe fourth obiection which the flesh maketh against a godly life is that it taketh away all our liberty and so checketh and curbeth vs in all our thoughts words and workes within the strict limits of Gods Law that wee haue no freedome like other men to thinke speake or doe such things as are most pleasing vnto vs. To which I answere that it doth not depriue vs of any lawfull liberty but onely restraineth vs from lawlesse licentiousnesse and curbeth in the flesh that it may not run on in exorbitant courses and glut it selfe with sinfull pleasures which alwayes end in griefe and bitternesse Wherein it doth not take away any true liberty but rather freeth vs from the most miserable and grieuous bondage and basest seruitude Ioh. 8. 34. and thraldome vnto Satan sinne and our owne lusts Yea rather by leading of a godly life we are restored vnto that ancient and true liberty in which we were created euen the glorious liberty of the Sonnes of God resembling heerein our heauenly Father who though he be most free to doe whatsoeuer pleaseth him yet in respect of
continuall labour that they haue no leysure for the duties of a godly life §. Sect. 1 That Gods Commandements bind vnto obedience both poore and rich THe seuenth obiection is made by those who are afflicted with pouerty and cannot without much labour and great paines procure necessaries for the sustayning of their owne liues and those that depend vpon them O say they we are so miserably poore that vnlesse we spend our whole time in the workes of our callings we cannot get such a small competency as is sufficient to hold life and soule together nor food and clothing for our selues wiues children and families which we must prouide for vnlesse we would be worse then Infidels being bound so to doe both by the Law of God and nature And therefore hauing no spare time to spend in Religious duties we hope that God will haue vs excused and not impute the fault vnto vs but to our pouerty which necessarily constraineth vs to neglect the duties of his seruice which if wee had time and leisure like other men wee would willingly performe To which I answer first that the Law and commandements of God are giuen indefinitely and generally vnto all men the poore as well as the rich and tie all sorts of men equally and indifferently vnto obedience without any exemption or toleration granted to any state and condition Otherwise if such excuses might passe for current pay none would want pretences to slip their necks out of the yoke of obedience seeing prosperity and plenty as well as aduersity and penurie doe not want their seuerall imployments and distractions enow to hinder vs from the duties of Gods seruice if at least we will yeeld and giue way vnto them Secondly I answer that the state of pouertie being sanctified vnto vs is much more fit for the duties of Gods seruice then that which floweth with plentie and abundance as being lesse subiect to many potent vices and corruptions which hinder vs in them as pride and selfe-loue wrath and insolencie sloth and idlenesse intemperance insobriety and many others §. Sect. 2 That pouerty hindreth not Gods graces in vs but rather furthereth them Thirdly pouerty doth not hinder any of Gods graces in vs Yea through Gods blessing doth much further and increase them as meekenesse humility patience temperance sobriety watchfulnesse in prayer Yea it doth not make vs lesse fit for any either in respect of the graces themselues or the practice and exercise of them for sauing graces are not bought for money nor lost for want of coyne to purchase them but are the gifts of God which he giueth freely without respect of persons to poore and rich if they hunger and thirst after them according to that gracious call Ho euery one that thirsteth come yee to the waters and he that hath no money come yee buy and Esay 51. 1. eate yea come buy wine and milke without money and without price So our Sauiour Christ If any man thirst let him come vnto mee and drinke Joh. 7. 37 38 39. he that beleeueth on mee as the Scripture hath said out of his belly shall flow riuers of liuing water that is the sauing graces of his sanctifying Spirit as he expoundeth it in the words following Neither doth pouertie hinder the Spirituall exercise of any grace in our outward practice no not Christian bounty and beneficence which God measureth not by the greatnesse of the gift but the obedience and liberality of the giuer For if a man hath a willing minde hee is accepted 2. Cor. 8. 12. according to that which hee hath and not according to that which hee hath not as in this particular case the Apostle speaketh The which our Sauiour euidently sheweth in the example of the poore yet liberall widdow whose two mites being all her wealth was esteemed the greatest gift that was cast into the Treasurie Much lesse doth pouertie hinder vs in the duties of Gods seruice which seeing they are to bee performed not with outward pompe but in Spirit and Truth neede not the helpe of money and riches to further Ioh. 4. 24. vs in them And this the examples of all Gods Saints who haue liued in former ages doe euidently shew vnto whom pouertie was no impediment to hinder them from performing vnto God any dutie of his seruice For the poore Fishermen were no lesse diligent in all religious duties then the wealthy Patriarches poore Lazarus then rich Abraham Amos an heard-man then Esayas of the Kings stocke Paul a poore Tent-maker then Dauid a rich King yea our Sauiour Christ himselfe as hee exceeded all others in pouerty liuing vpon almes and not hauing a place of his owne Luk. 9. 58. where to lay his head so hee exceeded all men that euer liued in piety and in the practice of all Religious duties belonging to a godly life §. Sect. 3 That the more poore we are the more earnest we should be in Gods seruice Fourthly I answer that the more poore wee are in our outward estate the more intentiue and diligent should wee be in the seruice of 1. Tim. 6. 6. God and all religious exercises that being defectiue in earthly blessings wee may be made rich in all spirituall and sauing graces and that wanting with Peter and Iohn siluer and gold wee may with them exceede in Godlinesse which is the chiefest Gaine and bringeth with it the greatest contentment Finally that hauing no other patrimony in lands and houses wherein we might delight our selues wee doe make Gods testimonies to be our heritage for euer and the verie reioycing Psal 119. 111. of our hearts Fifthly seeing the whole earth and all therein is is the Lords and at his disposing to whom he pleaseth and it is his blessing alone which maketh rich therefore the more poore wee Psal 24. 1. are the more painefull and diligent should we be in all duties of his seruice that he may so blesse our labours and prosper our handy-worke as that it may be an effectuall meanes seruing his prouidence for procuring some sufficiency of these temporall benefits Thus Dauid acknowledged that it was the Lord whom he serued Psal 23. 5. that had furnished his table That it is he who giueth vnto all their Psal 145. 15 16. meate in due season and by opening his hand doth satisfie the desire of euery liuing thing That except the Lord build the house they labour Psal 127. 1 2. in vaine that build it except the Lord keepe the Citie the watchman waketh but in vaine And that it is in vaine for vs to rise vp early to sit vp late and to eate the bread of sorrowes vnlesse the Lord doe blesse our labours as the experience of many in all times plainely sheweth whose carking care and restlesse labours will not affoord them such necessaries as are cast vpon others with little paynes It is the Lord as 1. Sam. 2. 7 8. Hanna professeth who maketh poore and maketh rich
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
desire thine is the power might whereby thou art able to grant our requests and thine also is the glory both of giuing all good things and also of all good things giuen and therefore thou wilt be willing to heare our suits seeing they tend to the aduancement of thy glory And so Lord we ascribe vnto thee vniuersall Kingdom whereby thou rulest and gouernest all things and acknowledge thy wisdome power and prouidence to thy prayse in disposing of them at thy pleasure we acknowledge and ascribe vnto thee the glorie of being our King who preseruest and defendest vs rulest and gouernest vs with the Scepter of thy Word holy Spirit We ascribe vnto thee all power wherby thou art able to doe whatsoeuer thou wilt and magnifie thy Name for keeping ruling vs with this power vnto saluation We render vnto thee all glorie and the deserued praise of all thy goodnesse magnifying thee according to the multitude of thy mercies and the excellencie of thy gifts wherewith thou hast inriched vs desiring that wee may ascribe all the good wee haue done or can doe to thy glorie as being the supreme end of all things And this thy Kingdome Power and Glory wee doe not limit with the longest time but ascribe them vnto thee from euerlasting to euerlasting euen as thou thy selfe art without beginning or ending And thus holy and heauenly Father we testify our faith and the truth of our desires by saying Amen and giue the assent of our hearts to the words of our mouthes in all our petitions beleeuing that thou in thy good time wilt grant all our suites which we haue made according to thy will as shall best stand with thy Glory and our saluation in which perswasion we conclude our prayers and attend thy leisure through Iesus Christ our Lord. Amen A priuate Prayer for the Morning O Lord our God most glorious in maiesty and omnipotent in power who fillest heauen and earth with thy presence and yet in a more speciall manner vouchsafest to dwell with those who are of a broken heart and contrite spirit to heare and helpe them in all their necessities I thy poore humble seruant in the mediation of Iesus Christ doe make bold to approch into thy glorious and dreadfull presence that I may lay open before thee my wretched estate and condition by reason of my manifold and grieuous sinnes and those fearefull punishments both temporall and eternall vnto which by their guilt they haue most iustly obliged mee For though thou diddest create me holy and righteous according vnto thine owne Image yet I haue falne from that state of innocency and blessednesse in the loynes of my first father Adam and by beeing guilty of his sinne am become also liable to his punishment And as I am partaker of his sinne by imputation as being one of his taynted posterity so also of the corruption of his nature by propagation the which like a fretting leprosie or running canker hath wholy ouerspred all the powers and parts of my soule and body vtterly disabling them vnto all duties of thy seruice and making them the ready instruments of sinne and Satan And whereas in their creation they were fit habitations for thine owne Maiesty to dwell in by thy Spirit through this naturall corruption they became cages of vncleane birds yea noysome sinkes exhaling and breathing out the lothsome sent and poysonous vapours of carnall concupiscence and filthy lusts Mine vnderstanding is so darkened with ignorance that it is naturally vnacquainted with thy will and waies and though it bee wise to euill yet vnto that which is good I haue no knowledge my carnall reason and wisedome is enmity against thee and vnderstandeth not the things of thy Spirit but so foolish it is that it iudgeth them foolishnesse My iudgement is so corrupted that it hath no spirituall discerning being ready to mistake euill for good falshood for truth and wrong for right My conscience is either seared or superstitious either senselesse of sinne or scared with shadowes my minde and imaginations are onely and continually euill rouing wholy after earthly things and neuer minding spirituall and heauenly My memory is become a storehouse of iniquity with which it is so fully fraughted that there is no roome for good instructions and the rich treasures of thy sauing Truth My will is so corrupted that it standeth in flat opposition to thine holy will approuing and chusing that which thou dislikest and condemnest and refusing and abhorring that which thou likest and commandest My heart is wholy turned from thee and cleaueth to world and earthly vanities and is full of infidelity security and impenitency hardned in sinne and vnflexible to all good Mine affections are wholy corrupted and disordred louing fearing and trusting in the creature more then in the Creator and all the members and parts of my body are sluggish and slothfull vnto all duties of thy seruice but the apt and ready instruments of my sinfull soule for the acting of all manner of wickednesse From which cursed fountaine of originall corruption haue plentifully flowed those poisonous streams of actuall transgressions whereby I haue violated broken thy whole Law in thought word and deede For in stead of doing thy Law I haue wholy transgressed it in stead of obseruing the duties commanded I haue committed the vices forbidden in stead of continuing in obedience I haue continually disobeyed it from my tender infancy to this present day A great part of my time I haue lien starke dead in trespasses and sinnes not being able to thinke a good thought or entertayne a good desire because both my minde and will were enslaued vnto Satan in the chaynes of sin And all this while my eares were deafe mine eyes blinded and my heart without vnderstanding so as I could neyther heare see nor discerne the things which concerned thy glory and mine owne saluation but vtterly neglected thy many and gracious calls inuiting me to thy seruice Yea Lord since the time that thou hast through thy mighty power and of thy mere grace quickned and raysed me from this death of sinne how haue I like Lazarus come out of the graue bound hand and foote and still so fettred and hampred with the relikes of my corruptions that I walke slowly and lamely in the wayes of thy Commandements oftentimes neglecting vpon euery slight occasion the duties of holinesse and righteousnesse and oftentimes performing them with such weakenesse and imperfection as it is hard to say whether they were not better vndon then so done O how often doe I forget euen the mayne end for which I liue namely that by glorifying thee I may liue eternally and as though I were a citizen of the earth how haue I my conuersation here spending my thoughts and strength about worldly vanities which profit not and not so much as minding spirituall and heauenly things How slowly alas do I come to the duties of thy seruice who art so infinitely bountifull in thy
our selues liable to the fearefull curse thereof and to all the plagues punishments of this life and the life to come Neither is there any power in vs to helpe our selues out of this misery being as vnable to renew our nature as the Blackamore to change his skin or the Leopard his spots Yea when by thy Spirit wee are regenerate and haue some desires and indeuours to serue and please thee wee are vtterly vnable to satisfie thy Iustice for the least of our sinnes past seeing if thou lookest vpon vs with thy pure eyes our best righteousnesse will appeare like a polluted cloth so mingled with our imperfections and stayned with our corruptions that it cannot challenge any other reward as its due but thy displeasure and euerlasting death O Lord wee humbly beseech thee let vs not securely rest and please our selues in this our wofull condition but hauing a liuely sense and feeling of our sinne and misery let vs labour aboue all things to be freed from it And seeing there is no name in heauen or earth whereby wee may bee saued but by Iesus Christ alone thine onely Sonne and blessed Redeemer whom thou hast purposely sent into the world to saue sinners O Lord let vs renounce our selues and all creatures in heauen and earth as being vtterly vnsufficient to satisfie thy Iustice and saue our soules and let vs rest vpon him alone hungring and thirsting after his righteousnesse and desiring aboue all things that wee may bee found in him And for his sake we humbly beseech thee to magnifie thy mercies in the free forgiuenesse of all our sinnes and as they in their waight and number doe exceedingly abound so let thy grace abound much more in their forgiuenesse Enter not into iudgement with thy seruants for in thy sight shall no man liuing bee iustified Wee are not able to answere vnto thy Iustice one of a thousand but Christ our surety hath payed our debt and now as our Aduocate pleadeth for vs that by him thou hast thy due and that thy Iustice shall sustaine no losse in setting vs free seeing hee hath made full satisfaction for vs. Heare him then deare God thus pleading for vs Heare vs holy Father in his mediation pleading for our selues forgiue vs all our debts and cancell the hand-writing by which wee were obliged that it may neuer bee produced in iudgement against vs. Contrariwise wee beseech thee write the new couenant of grace not in tables of stone but in the fleshy tables of our hearts and not onely enrole the great Charter of our peace in the volume of the Booke containing in it the glad tidings of the Gospel but ingrosse and ingraue it in the booke of our consciences by the finger of thy Spirit that wee may with inestimable ioy dayly peruse it when wee haue it in our owne custody And not only worke in vs this peace in our assured freedome from the guilt of all our sinnes but also inward and outward purity in our soules and bodies by bathing and washing them in the blood of Christ from all sinfull corruption And sanctifie vs throughout that our whole spirit and soule and body may bee preserued blamelesse vnto the comming of our Lord Iesus Christ make vs in him more then conquerours ouer all the enemies of our saluation and spirituall Kings raigning especially ouer our corruptions that they may not by their might and malice disturbe our peace Reuiue vs more and more with the Spirit of Grace and power that we may walke with cheerefulnes in the waies of thy commandements performing throughout the whole course of our liues all Christian duties of holinesse righteousnesse and sobriety Indue vs plentifully with all sanctifying and sauing graces and let vs bring forth the fruits of them all in our new obedience with all sincerity vprightnes of heart Open our blind eyes that we may see the wonderful things of thy law increase our faith that the gates of hel may not preuail against it preserue vs from carnall security and hardnesse of heart and as wee daily renew our sinnes so let vs daily renew our repentance and sorrow for them Confirme our affiance in the assurance of thy power and loue strengthen our hope worke our hearts to thy feare inflame them with thy loue and with feruent zeale of thy glory giue vs humility patience and spirituall reioycing in the assurance of thy fauour euen in our afflictions and tribulations Make vs zealous of good workes that wee may approoue our faith by the fruits of it and let vs neuer bee weary of well-doing Arme vs against all the assaults of our spirituall enemies against the feare of death and iudgement to which end let vs keepe alwayes our accounts euen that we may not be loth to be called to a reckoning Prepare vs for the dayes of affliction and persecution that wee may be ready with wisedome constancy and courage not only to doe but also suffer all things for thy sake Accept with these our suits and prayers our praises and thankesgiuing for thy manifold blessings and benefits both corporall spirituall and eternall for thy inestimable loue and that singular pledge thereof thy deare and onely Sonne whom thou hast giuen vnto vs to worke that great worke of our Redemption for our being and well-being all thy graces in this life and assured hope of glory and happinesse in the life to come For our continuall preseruation in the whole course of our liues this night past and this day hitherto for our quiet rest and all other comforts of this life For all which and all other thy mercies thy blessed name bee praised and magnified Wee beseech thee good Lord continue thy mercy and loue towards vs in the whole course of our liues and namely in the residue of this day watch ouer vs with thy gracious prouidence and thereby preserue vs from all sinne and danger and so rule all our thoughts words and deeds that being holy and righteous they may be acceptable in thy sight Let vs so spend this day in thy feare as though it were the last day of our liues and let vs with all care and watchfulnesse so arme our selues against all the tentations of our spirituall enemies as that they may not preuaile against vs to make vs slothfull in thy seruice Finally giue vnto vs all things necessary for our soules and bodies and so sanctifie all thy blessings to our vse that they may be helps and furtherances vnto vs in seeking thy glory and our own saluation Vouchsafe these and all other blessings not onely vnto vs but also to thy whole Church and euery member thereof as if particularly wee had named them and so ioyne vs in the holy communion of grace as that we may for euer inioy the communion and fellowship of thy blessed Saints and Angels in the Kingdome of glory Heare vs and helpe vs O God of our saluation in all these our suits for thy Sonne and our Sauiour
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
them more negligent in thy seruice And therefore O Lord it were iust with thee if thou shouldest depriue vs of them all turning our strength into weaknesse our health into sicknesse and all our peace and comfort into tortures of body and troubles of mind But deare Father deale with vs not according to our deserts but according to thy wonted mercies in Iesus Christ And seeing the end of thy chastisements is not destruction but saluation not to punish our sinnes for which thy Sonne hath fully satisfied thy Iustice by his all-sufficient sufferings but to bring vs to repentance we most humbly beseech thee to giue vnto vs a true sight and sense of them vnfained sorrow and a perfect hatred of them and a full resolution to leaue and forsake them for the time to come and to serue thee in the contrary duties of holinesse and righteousnesse all the dayes of our liues And thus returning vnto thee by vnfained repentance O Lord we beseech thee turne vnto vs and be reconciled vnto vs in Iesus Christ Forget and forgiue our manifold and grieuous sinnes whether of omission or commission of frailty and infirmity or those which wee haue wittingly and willingly falne into and wash them all away in the blood of thy Son that they may neuer be imputed vnto vs either in this world or in the world to come Seale also our pardon vnto vs in our hearts and consciences by the gracious testimony of thy holy Spirit and thereby sanctifie vs thorow-out in our soules and bodies that being freed from the guilt punishment and corruption of all our sinnes we may be found vnblameable and without spot in the Day of our Lord Iesus Christ Replenish our empty soules with all sanctifying and sauing graces and strengthen vs vnto the performance of all Christian and holy duties with all zeale cheerfulnesse and vprightnesse of heart More especially we humbly intreat thee to extend thy grace and fauour vnto this thy sicke seruant and sanctifie this thy fatherly chastisement vnto him that it may be an effectuall meanes of increasing his sanctification and furthering his eternall saluation And seeing by sicknesse thou puttest vs in mind of our approching end and by death summonest vs to appeare before thee in Iudgement O Lord giue him grace to prepare himselfe against the day of death that he may be ready to render vp his accounts when thou shalt call him to giue vp his reckoning and so with ioy and cheerfulnesse may commend his soule and body vnto thee as into the hands of a faithfull Sauiour who wilt crowne them both with ioy and glory Let him continually indeuour to suppresse the power of death and to take away the sting of it by mortifying the flesh and the lusts thereof Giue him grace to renew his couenant with thee by renewing the condition of it which is imbracing thy promises by a liuely faith and bringing forth the fruits thereof by vnfained repentance Let him confesse his sinnes bewaile and forsake them resoluing to amend his life if thou shalt prolong his dayes Comfort him with the comforts of thy Spirit and as his bodily griefes abound so let thy consolations abound and exceed them Giue him patience to indure what thou inflictest and tempt him not aboue his power but either lessen his griefes or increase his strength Moderate and mitigate his bodily paines with the inward feelings of thy loue peace of conscience and ioy in the holy Ghost If it will stand with thy glory and his saluation prolong his dayes and restore his health that he may yet againe praise thee as for all thy mercies so especially for his recouery and blesse vnto him all meanes of physick and dyet which are fit for this purpose And being raised from his bed of sicknesse giue vnto him a right vse both of thy fatherly chastisements and of thy gracious deliuerance that by the one he may be moued to feare thee and to hate sinne hauing tasted the bitter fruits of it and by the other to loue and glorifie thee who hast heard his prayer in the day of his tribulation and by them both to serue thee with greater zeale and with more earnest indeuour then euer heeretofore Heare vs deare Father and answere vs graciously in these our suits euen for Iesus Christ his sake to whom with thee and the holy Spirit wee acknowledge to be due and desire to giue all glory praise and thankesgiuing both now and for euermore Amen But if the sicke party be a child and so not capable of the outward and ordinary meanes of saluation then pray for him after this manner MOre especially we humbly intreat thee to extend thy grace and fauour vnto this thy sick seruant and seeing thou art not onely the God of the faithfull but also of their seed and louest and tendrest not onely the sheepe of Christ but euen the tender lambes wee earnestly beseech thee make good thy gracious Couenant with this thy weake and sicke seruant And because hee is not capable of outward meanes supply graciously the defect of them by thine holy Spirit Vnite him thereby vnto Iesus Christ that becomming a liuely member of his body he may be made partaker of his righteousnesse death and obedience for his iustification and so hee may stand righteous in thy sight Free him from the guilt and punishment of all his sinnes and sanctifie him in his soule and body that either he may bee fit to glorifie thee on earth or to be glorified by thee in heauen If it bee thy blessed will restore him to his health and strength againe that he may liue to be a comfort vnto his friends and a profitable instrument to set foorth thy glory in the Church and Common-wealth but if thou art purposed to put an end to his dayes so fit and prepare him for thy Kingdome as that he may liue with thee eternally in glory and immortality through Iesus Christ our Lord. Amen If the party be irrecouerably sicke or ready to depart out of this world then we may in stead of praying for his restoring to health make in his behalfe these following petitions ANd seeing O Lord thou hast smitten thy sicke seruant as wee conceiue irrecouerably and doest now purpose to put an end vnto the dayes of his pilgrimage we most humbly beseech thee to prepare him for thine owne Kingdome Weane his mind and affections from the world and earthly vanities where he is but a stranger and fix them wholly vpon spirituall and heauenly things as it becommeth a Citizen of thy Kingdome Let him earnestly desire to bee dissolued and to be with Christ seeing that is best of all and let him long after the vision and fruition of thee in whose presence is fulnesse of ioy for euermore To this end O Lord reueale thy selfe vnto him more cleerly then euer heretofore that seeing thy beauty goodnesse and excellency his heart may be thorowly inflamed with thy loue Giue him euen whilest hee
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
goe downe to the graue Therefore they say vnto God depart from vs for we desire not the knowledge of thy wayes What is the Almightie that wee should serue him and what profit should we haue if we pray vnto him §. 4 Examples of carnall securitie The examples of this Vice recorded in the holy Scriptures are very many It was one of the first sinnes which tainted our first Parents who vpon the Deuils word promised vnto themselues in the transgression of Gods Commandement not onely impunitie for their sinne but also a great addition to their present happinesse The old World was drowned in deepe securitie before it was drowned with the generall Deluge For though Noah the Preacher of Righteousnesse denounced Gods Iudgements that hee might bring them to repentance yet they securely went on in their sinnes without feare of danger eating and drinking marrying and giuing in marriage vntill Luk 17. 27 28. the day that Noah entring into the Arke the Flood came and tooke them all away It was a chiefe sinne of Sodom and Gomorrah accompanying their Ease and Plentie Peace and Prosperitie which made them to blesse themselues in all their abominable wickednesse to stop their eares to righteous Lot fore-telling their imminent plagues and to run on in their sinfull courses as though they were obnoxious to no danger For as our Sauiour noteth They did eate they dranke they bought they sold they planted they builded vntill the day that Lot departing out of Sodom it rayned Fire and Brimstone from Heauen and destroyed them all Thus Dauid complayneth of the great Ones of his time who grieuously oppressed the Poore presuming of Gods conniuency and their owne impunitie Hee hath said in his heart God hath Psal 10. 11. forgotten hee hideth his Face hee will neuer see it This was the sinne of old Babylon who hauing lifted vp her selfe by blood and crueltie aboue all other Nations neuer laid her sinnes to heart but dwelled carelesly Esa 47. 7 8. and gaue her selfe to pleasure and concluded That shee should be a Lady for euer and neuer sit as a Widdow nor know the losse of Children And such is the carnall securitie of the new Babylon and the Romane Antichrist as the Apostle Iohn describeth it who hauing multiplied her Idolatries and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications and her selfe with the blood of the holy Martyrs securely goeth on in her sinnes without repentance Apoc. 18. 7. and presumeth notwithstanding of impunitie and the long continuance of her worldly prosperitie Such was the securitie of those desperate sinners of whom the Prophet Esay speaketh who made a couenant with Death and were at an agreement with Hell and so securely went on in their sinne promising vnto themselues that when the ouer-flowing scourge should passe through it should not come vnto them because they had made lyes their refuge and were hid vnder falsehood Esa 28. 15. For this the Ancients of the House of Israel are condemned who hauing committed many and great abominations in the darke were out of all feare of punishment saying The Lord seeth vs not the Lord hath forsaken the Earth And finally this was the securitie of the Ezech. 8. 12. 9. 9. people of the Iewes who were setled on their lees and resolued to goe on in their wicked courses saying in their hearts The Lord will not doe Zeph. 1. 12. good nor will hee doe euill CHAP. III. Of the manifold causes of carnall securitie §. 1 The first cause of Securitie ignorance of God and his sauing attributes WE haue seene what this carnall Securitie is and now in the next place wee are to consider of the causes and meanes whereby it is wrought in vs. The first whereof is ignorance either naturall or affected which like a thicke cloud or foggie mist doth hide from the eyes of our minds all the motions of Gods feare and maketh vs secure in the middest of dangers because we doe not see the euills that encompasse vs round about Like vnto silly Birds which sit singing on the boughs when the vnseene Archer hath his Bolt vpon the string readie to shoote and smite them off or which feed securely on the Bait within the compasse of the Net because it lyeth hidden from their sight For we are beset on all sides with innumerable dangers but yet remaine secure euen when they are readie to seaze vpon vs because we see onely the baits that delight vs but doe not behold by reason of our ignorance the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne and the bewitching allurements of worldly riches and preferments but because we neither know nor acknowledge the iustice of God in punishing sinne his hatred of it and inflamed wrath against it which nothing could quench but the streames of Christs precious Blood his all-seeing Eye which taketh notice of all sinnes though neuer so secretly committed and omnipotent Power in punishing them nor the malice of the Deuill in tempting vs vnto sinne nor the manifold miseries into which wee plunge our selues when wee yeeld to his tentations therefore wee blesse our selues in this cursed estate and securely goe on in sinne without repentance §. 2 The second cause want of consideration of that wee know The second cause of securitie is when as knowing these things for want of consideration we cast them negligently behind our backs and make no vse of that we know For therefore doe men securely goe on in their sinne and feare no danger because they doe not meditate and consider that the eye of their Iudge is alwayes vpon them who will execute righteous Iudgement without respect of persons of the day of Iudgement when the secrets of all hearts shall be disclosed and all hidden things brought to light Of that strict account which is then to be giuen and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged who come short in their reckonings and are not able to pay their debts Because they doe not consider that the pleasures of sinne which they presently inioy are short and momentanie and may euery day bee taken from vs or wee from them but the punishments of them great and endlesse euen the finall losse of eternall happinesse and the intollerable torments of hellish condemnation §. 3 The third cause selfe confidence The third cause of carnall Securitie is selfe Confidence arising from an erroneous opinion of our owne power and sufficiency for the fruition of our desires and freedome from all dangers For therefore are men secure because they thinke themselues so wise that they can with their policie either preuent all dangers or quit themselues out of them if they be fallen into them Because they haue an opinion of their owne strength as though thereby they were able to protect themselues from all euills to withstand all enemies which may attempt
the disturbing of their peace and to safe-gard both their owne persons and all that belong vnto them from all perills and that by their owne absolute power or by the aide of their friends or the situation Ier. 49. 16. of their Countrey farre remote from Enemies or inuironed with the Sea or the strength of their Fortifications which they thinke Psal 20. 7. impregnable or their Munition and warlike preparations wherein they excell all their neighbour Nations So also this carnall securitie ariseth in many from confidence in those spirituall priuiledges wherein they are preferred before others as that they are members of the true Church and inioy the Word the Sacraments and the rest of Gods holy Ordinances as wee see in the example of the Israelites who went on in their sinnes with great securitie because they had the Ier. 7. 4. Temple of the Lord the Arke and Law of God amongst them And finally many nourish this securitie in them out of an opinion of their owne worthinesse and merits and supposing themselues to bee much more holy then others they imagine that God is bound to them for their well-deseruing to watch ouer them in more especiall manner that no euill may happen vnto them §. 4 The fourth cause abuse of worldly prosperitie The fourth cause of carnall Securitie is worldly Prosperitie which maketh men beleeue that it is a sure Friend and will neuer leaue them though in truth it is but a fawning Flatterer which is as vnconstant as the Moone the Wind or Aprill weather It promiseth that they shall still drinke their delicious pleasures out of a full Cup that their Tables shall ouer-flow with dainties and their Riches long continue Psal 49. of which when they haue spent their fill there will be enough to leaue vnto their Children And as it promiseth vnto them the long continuance of all their worldly good so also protection from all dangers causing them to feare no euill because they feele none It blindeth also their eyes with folly and so puffeth vp their hearts with pride that they cannot see their sinnes with those fearefull iudgements which doe attend them but maketh them thinke their vices vertues and their outragious wickednesse small slips and humane frailties It maketh them to forget God and to remoue his Iudgements farre out of Ezech. 9. 9. their sight and to presume that he either seeth them not or if he doe Psal 50. 21. is not displeased with their wicked courses To this purpose the Psalmist speaketh The wicked saith he through pride of his countenance Psal 10. 4 5 6. will not seeke after God God is not in all his thoughts His wayes are alwayes grieuous thy iudgements are farre aboue out of his sight as for his enemies he puffeth at them He hath said in his heart I shall not bee moued for I shall neuer be in aduersitie Yea this worldly prosperitie maketh men to forget God not onely through infirmitie but also wilfully to banish all remembrance of him out of their minds So Iob Iob 21. 13 14. saith that the wicked flourishing in all plentie and prosperitie and spending their dayes in wealth and pleasure doe therefore say vnto God Depart from vs for we desire not the knowledge of thy Wayes What is the Almightie that we should serue him and what profit shall we haue if we pray vnto him or if they come not to this height of impietie but that they liue ciuilly amongst men and performe vnto God some cold heartlesse and formall seruice then their great prosperitie maketh them thinke that they are Gods speciall Darlings seeing they haue in their hands so many pledges of his loue and that because for the present they haue receiued so much good from him there is no reason why they should feare any euill for the time to come And thus Babylon from her present prosperitie securely concludeth that shee should bee a Lady for euer and know neither Widdow-hood nor losse of Esa 47. 8 9. Children And the rich Foole in the Gospell securely gaue himselfe Luk. 12. 19. ouer to ease and pleasure because hee had stored vp much goods for many yeeres Yea euen Dauid himselfe was lulled with this prosperitie into the sleepe of securitie For in his prosperitie hee said that hee Psal 30. 6. should neuer be moued And Iob in his prosperitie concluded That he Iob. 29. 18. should die in his nest and should multiply his dayes as the Sand. And as this securitie is caused by selfe Prosperitie so also it is much nourished and strengthned by the consideration of the flourishing estate of others who goe on in their sinnes without repentance For men are not afraid to take those wicked courses which they see to thriue so well with others and will feed securely on those pleasing dainties which cause others to be in such good liking They will not be perswaded that sinne is so vgly and ill as men make it when as the fruits and off-spring of it are so much to bee desired nor that God so much hateth it as Preachers beare them in hand seeing he bestoweth vpon those that commit and continue in it so many testimonies of his loue On the other side they see small reason why they should be ouer strict in Gods Seruice when as they see those who are most forward and diligent in it most afflicted in the World or why they may not take their fill of the pleasures of sinne when as they see those that most scrupulously shun it thriue no better §. 5 The fift cause of Securitie is customable sinning The fift cause of carnall Securitie is customable sinning not renewing our repentance as soone as we are fallen into it but committing Quid non inuertat consuetudo quis non assiduitate duretur c. Bern. de consider ad Eugen. lib. 1. Iob 6. 7. it againe and againe and making it an ordinarie practise and familiar vnto vs by common vse What saith one doth not custome invert what is not hardned by assiduitie what is it that giueth not way to vse vnto how many doth vse make that sweet and pleasant which at first they abhorred as bitter and distastefull so as they may say of their sinnes as Iob of his sorrowes The things which my soule refused to touch are become my daily food For sinne which at first seemed intolerable vnto thee if thou accustome thy selfe vnto it in processe of time thou wilt iudge it not so heauie and within a while thou wilt feele it light and soone after not feele it at all or if there be any sense it will be not of griefe and sorrow but of pleasure and delight And if we still giue way vnto it and doe not breake it off by serious repentance it will bring vs not onely to securitie and hardnesse of heart but to impudencie and desperate boldnesse which will not onely make vs to commit sinne without feare and blushing
Idoll of a mercy in God falsely fancied vnto themselues whilest they seuer it from his Iustice which will not let the sinnes of such presumptuous wretches goe vnpunished and from his Truth which hath denounced fearefull Iudgements against them who securely abuse his patience and long suffering which should leade them to repentance and make them sorry and ashamed that they should offend so gracious and mercifull a God as an incouragement to hearten them on in their course of wickednesse and to make them contemne his Iudgements and Threatnings §. 8 The eight cause the neglect or contempt of the meanes of grace and saluation The eighth cause is the neglect or contempt of the meanes of spirituall grace and eternall saluation as of hearing the Word the vse of the Sacraments Meditation Prayer holy Conferences and such like For as these are the meanes of working our hearts to the true feare of God repentance and spirituall watchfulnesse so the neglect of them causeth carnall securitie hardnesse of heart and boldnesse in sinning And as all other Vices get head and strength by forsaking the vse of the meanes whereby the contrarie Vertues are wrought because they are the priuation of them and therefore the remouall of the one from that subiect which is capable of them is the placing of the other as wee see Light succeed Darknesse and Darknesse Light Rest Labour and Labour Rest so is it in these the putting away of the feare of God by neglecting the meanes whereby it is bred and nourished in vs is the cause of entertayning carnall securitie And so likewise as all other Vices being admitted doe mutually strengthen one another that they may keepe firmer and surer possession against the Vertues which they oppose so is it betweene these for the more we neglect the Word Sacraments and the rest the more secure wee shall be in all sinfull courses and the more strong wee grow in carnall securitie the more negligent wee waxe in those holy Exercises And therefore the Prophet ioyneth them together as mutuall causes of one another They stopped their eares that they should not heare and made Zach. 7. 11 12. their hearts as an Adamant stone §. 9 The ninth cause hearing the Word without Faith The ninth cause is the hearing of the Word without Faith giuing no credit either to the threatnings of the Law or promises of the Gospell Heb. 4. 2. For as the Word is vnprofitable if it bee not mixed with Faith in those that heare it as the Apostle speaketh so it becommeth in this respect by accident through our corruption dangerous and hurtfull Either it is the sauour of life vnto life or the sauour of death vnto death 2. Cor. 2. 16. Either it weakneth and killeth Vice or giueth more strength and vigour to it either it softneth our hearts like Waxe or hardneth them like Clay either it worketh them to Gods feare when we beleeue his Promises and Threatnings or maketh them more carnally secure when wee giue no credit to them For the Word of God proceeding out of his mouth shall not returne vnto him void but shall accomplish that which pleaseth him and prosper in the thing whereto hee sends it Esai 55. 11. as the Prophet speaketh And as oft as we heare it either it setteth vs forward in the right way that leadeth to saluation or through our corruption and vnbeliefe it maketh vs to goe faster and more securely in the wayes of death and destruction It will make our hearts melt like the heart of good Iosiah or to become more hard like the heart of Pharaoh and wee shall receiue Gods Ambassadors with feare and trembling as the Corinthians did Titus or with proud neglect and 2. Cor. 7. 15. scornefull censures fore-stalling preiudice and resolued obstinacy as the Athenians did the Apostle Paul So the Lord speaketh of some Act. 17. 18 32. who should take occasion vpon hearing the curses of the Law to blesse Deut. 29. 20. themselues in their hearts saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst And the Prophet from the Lord saith of the people of the Iewes that whilest they heard and vnderstood not and seeing perceiued not their hearts were made Esa 6. 9. more fat their eares heauie and their eyes more blind which is not caused by any naturall propertie of the Word but by accident through mans corruption that doth abuse it and so maketh that a curse which was ordayned for a blessing Like the weake and tender eye that is made more blind by the bright beames of the Sunne which cause stronger sights to see and discerne the better or the weake eare which is made more deafe by too much hearing of loud sounds or the sicke stomacke which becommeth more sicke by receiuing holesome nourishment whereby one strong and healthy would bee confirmed in health and by well digesting of it minister vigour and strength to the whole body §. 10 The tenth cause the not applying the Word preached The tenth cause is the not applying of the Word preached or read vnto our selues for our owne vse and benefit but putting it off to others as though it concerned them and not vs especially admonitions and reprehensions for sinne and the threatnings of Gods Iudgements against those that continue in them without repentance For so are men blinded with pride and selfe loue that they can see no faults in themselues or if they doe yet they seeme so small and veniall that they are scarce worth the reprouing and so defectiue are they in charitie towards their Neighbours that they can easily spie the least Motes in their eyes and make of euery Moll-hill a huge Mountayne And this maketh them to shift all rebukes for sinne and denunciations of punishment from themselues vnto others to whom they thinke they more fitly belong and so blesse themselues and securely liue in sinne as though they were free from all danger Yea though they be neuer so faultie in those Vices that are reproued yet if in truth they can find out any that in the iudgement of the World doe goe beyond them in those kinds then can they heare them sharpely rebuked without any sting of conscience or sense of the smart of their owne sinnes yea with much pleasure and delight And thus haue I often heard after some powerfull Sermon against couetousnesse a greedie Muck-worme nothing moued for his owne auarice because hee hath beene able to picke out of a whole Citie or Countrey some one supposed to bee more wretched then himselfe vnto whom hee hath applyed all that was spoken And so when pride hath beene rebuked or profanenesse or worldlinesse or any other sinne I haue noted that those who haue highly offended in these kinds in the iudgement of all others haue like innocents securely blessed themselues applying nothing spoken to their owne vse because they could point at others that haue exceeded them
though in the winter of tentation it lyeth hid and bringeth forth no fruits and there is a seed of Gods 1. Ioh. 3. 9. grace and holy Spirit euer remayning in him though hidden vnder the clods of sinne and corruption which being watred with the dew and fruitfull showres of Gods Word and Spirit will sprout vp and bring forth plentifull fruits But in the Worldling there is a roote of bitternesse and his heart had neuer the seeds of Gods grace and holy feare sowen in it and therefore nothing is to bee expected to spring out of it but the Thornes and Thistles of carnall and sinfull actions The carnall securitie of the Faithfull doth but take away from them the comfort of their present condition but not of times past when as they haue had the sweet feelings of Gods loue shed abroad in their hearts and working them to his feare vpon which grounds they may bee recouered out of this sleepe with some comfort when as they know that their state is not desperate But the securitie of Worldlings depriueth them of all true consolation past and present and abuseth them with false comforts which will end in Horror and Despaire The securitie of the regenerate is at the worst but a syncope and casteth them for a time into a swound or trance leauing no apparance of spirituall life in respect of motion and outward actions but it will not be long ere they recouer and shew that life was onely hid but not quite taken away by the functions and operations of it in holy and Christian duties But the securitie of the vnregenerate is the swound of death out of which they neuer recouer till by their last summons they are awakned to come vnto iudgement The securitie of Beleeuers in the highest degree is but like the frost which worketh them for the time to a stony hardnesse but the Sunne-shine of the Word heate of Gods Anger and fire of Afflictions thaweth them bringeth them againe to their wonted softnesse and causeth them to resolue and melt in the teares of true Repentance but the securitie of the wicked maketh them like Bricke-bats the more hard the more they are heate by the former meanes yea of more then adamantine hardnesse so as nothing will soften them and cause them to relent Finally the securitie of Gods Children when it is at the worst doth onely like ashes hide and couer vnder it the true feare of God so as it yeeldeth for the time no light or heate and yet it liueth in them and will reuiue when Gods Spirit bloweth vpon it and giueth a fresh supply of grace as it were of more fuell But the securitie of the vngodly like water doth quite extinguish it or rather it could neuer bee kindled in them because there is contayned in their hearts a mayne Flood or Sea of carnall corruption §. 3 Of the differences betweene carnall securitie in the Faithfull and Wicked and first in respect of their causes And thus wee see that howsoeuer the carnall securitie of the wicked and godly are alike in many things yet there are diuers mayne differences betweene them though it be considered in the regenerate in the highest degree and so insensible that it depriueth them of all sense and spirituall feeling of their dangerous estate and condition But if we compare that carnall securitie which is ordinarily in the regenerate and is more subdued and abated by the Spirit of God with that which is in the vnregenerate Worldlings we shall find that the differences betweene them are many and much more perspicuous and easie to bee discerned For first they differ in respect of their causes from which they spring not so much because they are diuers in their nature for for the most part they are the same euen the same flesh and naturall corruption and the same fruits which arise from it but in respect of their diuers measure and degree For the securitie of the vnregenerate is a fruit of flesh in its full strength and vigour but that of the regenerate as it is mortified weakned and subdued to the spirituall part That proceedeth from palpable ignorance from vtter forgetfulnesse and totall neglect of God in his sauing Attributes which are the onely causes that worke Gods feare in our hearts and so reigneth and ruleth in them without opposition and resistance like a King in his Throne But this ariseth from these causes as they are abated opposed and in part subdued by their contrarie vertues the Knowledge Remembrance and Consideration of God and his Attributes of Wisedome Iustice Power Mercy and Goodnesse And therefore being much weakned in its naturall strength like the causes of it it doth not vsually in Hostile manner assault vs in the open Field but like a Tyrant deposed from his Regency or a slye Rebell that wanteth force it secretly and cunningly stealeth vpon vs insinuateth and windeth it selfe into our hearts at vnawares when wee least suspect it and fighteth against the feare of God out of ambushments and vpon aduantages and sometimes giueth it the foyle and for a time maketh it giue place but being renued and strengthned by the Spirit of God it re-encountreth carnall securitie driueth it from its Holds and againe bringeth it vnder subiection And the like might be said of all other causes of securitie before mentioned were it not ouer long to stand seuerally vpon them all which in the vnregenerate are in their vigour strength and sole Regency hauing no opposites to moderate and weaken them but in the regenerate they are in part mortified by Gods Spirit subdued and deposed from their Rule by those Graces which are contrarie to them and answerably their securitie is either totall or but in part stronger or weaker according to the qualitie and nature of the causes from which it springeth §. 4 The second difference in their effects Secondly they differ in their effects which in the one are more strong and permanent in the other more weake and momentaine For the securitie of the vnregenerate striketh with a deadly blow all the powers of the soule and bringeth them into a deepe Lethargie which depriueth them of all sense and feeling of their disease and consequently of all desire to be cured of it yea it maketh them like the blind and dumbe Shepheards of whom the Prophet speaketh to delight Esa 56. 10. in sleeping vnwilling to be awakned and angrie with those who vse any meanes to rowse them vp So that the more they sleepe the more they may till at last they are brought to eternall death and destruction or if by the Trumpet of the Word sounding loud in their eares they bee somewhat disturbed in their carnall rest either with Pharaoh they will not at all acknowledge the voyce of the Lord nor Exod. 5. 2. haue any desire of reconciling themselues vnto him by vnfayned repentance but vse all meanes to quiet their minds that they may fall into their deepe sleepe againe as shunning
giueth life and vigour to that which bred it Euen as wee see in some Herbs and Flowers the Roote giueth life to the Leaues and Branches which spring from it and they being growne the Roote againe liueth in them and dyeth when they are plucked from it As for example contempt of Gods Word causeth Securitie and Securitie being entred into the heart causeth the Word to be the more contemned §. 2 The first signe of carnall securitie is ignorance of God and his Attributes The first signe then of carnall securitie is when men are grosly ignorant either through blindnesse of nature or affectation So that we may vndoubtedly conclude that if Ignorance be seated in the head Securitie holdeth his residence in the heart For were they not secure they could not content themselues to liue in this damnable estate quite destitute of all sauing Grace or sound assurance and hope of eternall saluation but would vse all meanes to come out of it and to attayne vnto the sauing knowledge of God and his will Againe of contraries there is the same reason But the true feare of God is caused by sauing Knowledge and this Knowledge is an infallible signe of Gods feare Yea these are mutuall causes one of another for Knowledge is the cause why we feare God and the feare of God is as the Pro. 1. 7. wise Man saith the beginning of Knowledge Whereof it is that Psal 111. 10. the Law of God is called the feare of God because this feare is wrought Psal 19. 9. in vs by the knowledge of it So Moses is commanded to gather the Deut. 31. 12. 4. 10. people together that they may heare and learne the feare of the Lord their God As therefore the light of sauing Knowledge discouereth the habitation of Gods true feare so the fogs of Ignorance which blind the mind plainly shew to them who haue spirituall discerning that carnall securitie lodgeth in that heart Neither is there any meanes to be freed from that securitie which is naturally borne and bred with vs till we know and acknowledge our manifold sinnes whereby we haue grieuously transgressed Gods Law and made our selues subiect to the curse thereof as also the Iustice Power and Truth of God whereby he is both able willing and resolued to punish them who continue in their sinnes without repentance §. 3 The second signe is when wee are forgetfull of God and his Attributes The second signe of carnall securitie is forgetfulnesse of God and his Attributes when as we seldome or neuer remember or thinke of his Omnipresence and all-seeing Wisdome beholding vs at all times and in all our actions his Iustice and hatred of sinne and those that liue in it his Mercy Goodnesse and loue of Holinesse and Righteousnesse extended to those that feare and serue him or finally of the last Iudgement when as we must giue a strict account of all which we haue done in the flesh before a iust and vnpartiall Iudge which will not let Vertue goe vnrewarded nor Sinne vnpunished For as we would thinke that Malefactor most secure and retchlesse who being liable to the Law guiltie of haynous crimes and bound ouer to giue an account of all his offences the next Assizes before an vpright Iudge should spend his time in drinking and reuelling pleasure and delight and neuer thinke of the day of his Arraignment nor how he may so answere for himselfe that he may escape the sentence of death or procure his Pardon so much more is he to be thought not onely asleepe but euen starke dead in his securitie who neuer calleth to mind either his owne sinnes or Gods Iustice and righteous Iudgements or those eternall Punishments vnto which he is liable and shall neuer escape if in this life he hath not procured his Pardon by Faith in Christ and bringing forth the fruits of it in vnfayned repentance §. 4 The third signe Pride and self-Confidence The third signe is Pride and selfe-Confidence For as the true feare of God and Humilitie are alwayes ioyned together and are mutuall causes one of another so that the more humble we are the more we feare God and the more that we feare him the more we humble our selues in his sight because they both proceed from the same Roote and are streames of the same Fountayne namely the sauing Knowledge of Gods Wisedome Power Iustice Goodnesse Truth and our owne vilenesse and vnworthinesse So Securitie and Pride accompanie one another neither could we euer be secure if Pride did not possesse our hearts making vs to ouer-weene our gifts and to thinke our estate better then it is Neither could we euer be lifted vp with pride if Securitie did not shut our eyes and stupifie our senses so as we cannot see or discerne how little cause we haue of being exalted and how great and manifold of deiection and humiliation So confidence in our selues as in our owne wisedome strength merits and worthinesse is a notable signe of carnall securitie euen as diffidence in our selues and affiance in God is a sure signe of his feare and therefore they are ioyned by the Psalmist Ye that feare the Lord trust in the Psal 115. 11. Lord. For who would not thinke him most deeply secure who being assaulted by a mightie Enemie armed at all points should trust in a Reede and paper Buckler presuming that they are sufficient not onely for defence but also obtayning victorie especially if at the same time he should refuse Armor of proofe and approued weapons being offered vnto him But such and farre greater is their securitie who being to fight against not onely worldly Enemies but spirituall euen the wrath of God the curse of the Law and the tentations of the Deuill trust in the bruised Reede of their wisedome and strength and in the paper Buckler of their owne works and worthinesse refusing in the meane time the sure defence of Gods wisedome power and gracious assistance and the all-sufficient Shield of his free Grace and Mercy and Merits and Obedience of Iesus Christ §. 5 The fourth signe abuse of prosperitie The fourth signe is when being in worldly prosperitie we abuse it to pride and carnall presumption saying with the Wicked Wee shall Psal 10. 6. neuer be moued nor euer see aduersitie For what greater securitie then to presume of standing in such slippery places in which we haue seene so many fall before vs to thinke that we can keepe the Sea in one setled course whose nature is to ebbe and flow to keepe the Moone constant and alwayes at the full whose nature is to change encrease and wane or to thinke that we shall haue for a long time firme fruition of these earthly vanities when as both they and we are so mutable and momentanie as that euery day we are in danger to be taken from them or they from vs what greater securitie then to be proud of a flitting shadow and to presume of our safetie which
is no better backed then with the strength of a bubble To thinke that we can constantly hold Gods gifts which in their owne nature are the wages of those that feare and serue him when as by multiplying our sinnes and especially our pride and presumption we daily prouoke his wrath and moue him in his iust displeasure to take them from vs Finally what greater signe of extreme securitie then to be proud of our Masters wealth committed to our keeping as if it were our owne and because we are more indebted and haue a greater account to make then other men as though we should neuer be called to a reckoning §. 6 The fift signe is customable sinning The fift signe is customable sinning without renuing of repentance especially if these sinnes be committed not through frailtie and infirmitie but against knowledge and conscience For howsoeuer he that feareth God may fall into sinne yet the secure person alone committeth commonly knowne sinnes which either wound or feare the Conscience Though he may fall often as the wise Man speaketh for in many things we sinne all Yet he maketh not a custome Eccles 7. 20. Iam. 3. 2. of it neither is it his way but his slips and errors but it is the secure man onely that maketh sinne his vsuall trade that walketh in the Psal 19. 1. counsatle of the vngodly as his way that standeth in the way of sinners as his place of abode that sitteth in the seate of the scornefull as in the place of his rest and chiefe repose Finally though the faithfull through his owne wickednesse and strength of Satans tentations may grieuously fall into haynous sinnes yet it is not his but a propertie of a secure Worldling to continue in such sinnes without repentance It is a great signe of carnall securitie to commit a knowne sinne for the base hire of earthly vanities seeing if God take him with the manner and lay it to his charge it is the bane of his Soule the losse of Heauen and purchase of euerlasting torments in Hell fire And who not blinded with securitie could run these hazards for things of such small value But how much more if hauing often hardly escaped these dangers we make a common practise of thrusting our selues into them by our ordinary course of sinne and by carelesse liuing in these sinnes without repentance For who not drowned in securitie could imagine himselfe to be in any safety that hath the halter about his necke and the knife at his throat and is euery minute in danger of execution yea who can cast himselfe vpon the Pikes and take deepe draughts of this deadly poyson of sinne and yet presume of health and safetie §. 7 The sixt signe abuse of Gods Patience to impenitency Rom. 2. 4. The sixt signe of securitie is when a Man taketh incouragement by Gods patience and long suffering and his owne impunitie for his former offences of multiplying his transgressions and of going on in sin without repentance For the riches of Gods goodnesse and patient forbearance should as the Apostle saith leade vs to repentance filling our hearts with sorrow and our faces with shame because we haue so long and so often offended a God so gracious and mercifull And besides it is a notable incouragement to make vs hasten our repentance seeing vpon it we are sure of pardon For we shall surely find him gracious in our returning whom we haue found so gracious in our backsliding he will vndoubtedly shew mercy and pardon our sinnes vpon our repentance who hath so long time patiently wayted that he might take occasion vpon our true conuersion to haue mercy vpon vs. But if we abuse and despise so great a mercy and vnspeakable goodnesse and take occasion of Gods patience and loue the more to prouoke him and to goe on more carelesly in our sinfull courses what doth this argue but an hard and secure heart which cannot repent but treasureth vp vnto it selfe wrath against the day of wrath and reuelation of the righteous Iudgement of God who though now he be patient yet shall at that day render vnto euery man according to his deeds Rom. 2. 5 6. rowsing him vp with greatest torment and smart who hath liued in his sinnes with greatest securitie and inflicting vpon him the sorest Apoc. 18. 7. punishment who hath most contemptuously abused his greatest patience §. 8 The seuenth signe presumption on Gods mercy The seuenth signe is presumption on Gods Mercy whereby the impenitent sinner perswadeth himselfe that sinne he neuer so much yet God is so gracious that he will forgiue him and so taketh occasion hereby to giue liberty vnto his carnall lusts that they may glut themselues with their sinfull delights and imbrace all wicked obiects without feare of danger Now this argueth an heart destitute of all grace and desperately hardned with carnall securitie For though Gods mercy be great and infinite yet he hath none for them who thus grosly abuse it but for those alone who take occasion thereby to reuerence his goodnesse and to shun with greater care his displeasure according to that of the Psalmist There is mercy with thee that thou mayest Psal 130. 4. be feared and they onely are his true Israel and Vessels of Grace in whose saluation he will glorifie and set forth the prayse of his rich Mercies who returne and seeke the Lord their God and Dauid their King that is the sonne of Dauid and his holy anoynted Iesus Christ and feare the Lord and his goodnesse as the Prophet speaketh Hos 3. 5. §. 9 The eight signe is the contempt of the meanes of saluation The eight signe is the contempt and vtter neglect of the meanes of Grace and Saluation as the Hearing Reading and meditating in the Word Prayer the Sacrament of the Lords Supper communion with the Faithfull and the rest or the cold and carelesse formall and negligent vsing of them without any desire or indeauour to profit by them For they whose hearts are seasoned with any true feare of God at all doe feare and seeke his Face and fauour in his holy Ordinances they tremble at his Word as the Prophet speaketh they worke out their Esa 66. 2. Phil. 2. 12. saluation in the vse of all good meanes sanctified for this purpose with feare and trembling as the Apostle teacheth vs their hearts long after the Waters of Life like the thirstie Lands and as the chased Hart Psal 42. 1. bray after the Riuers of Water and if they bee restrayned from comming into Gods holy Assemblies passionately crie out with Dauid O how amiable are thy Tabernacles O Lord of Hosts my Soule longeth Psal 84. 1 2. yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liuing God! And when they heare the Law their hearts melt as did the heart of good Iosiah they are astonyed in the sight of sense of their sinnes and heare the
Word with trembling like Ezrah Ezra 9. 4. and his Companions They receiue Gods faithfull Ministers with all respect and reuerence though neuer so meane in their owne persons yet because they are Gods Ambassadors and doe his message according 1. Thes 2. 13. to that of the Prophet Who is among you that feareth the Lord Esa 50. 10. that obeyeth the voyce of his Seruant herein like vnto dutifull subiects who reuerencing their King receiue a message from him by his meanest Officer with awfull feare On the other side it is an euident signe of a heart possessed with carnall securitie and destitute of all feare of God when wee contemne neglect or carelesly and coldly vse these meanes of our saluation vainly presuming that we can come with ease to our iournyes end and neuer goe in the way nor vse the meanes which may bring vs vnto it and that we can attayne vnto life and saluation and despise the Word of life and saluation which is appointed Act. 13. 26. of God as the onely ordinarie meanes of attayning vnto them When Phil. 2. 16. our eares are heauy that we cannot heare and our eyes shut that we cannot Esa 6. 9. see It is a signe that we haue also a fat heart which cannot vnderstand that wee might bee conuerted and healed seeing God by the Prophet ioyneth these together When with the captiue Iewes wee refuse to Zach. 7. 11 12. harken and pull away the shoulder and stop our eares that wee may not heare it is apparant that we haue also with them made our hearts as an Adamant stone When we contemne and euen rebell against Gods Word and the Prophets that bring it and say with the Iewes vnto the Seers see not and to the Prophets prophesie not vnto vs right things Esa 30. 30. speak vnto vs smoothe things prophesie deceits If with the men of Anathoth Wee seeke the Prophets liues because we thinke them ouer-sharpe in reproouing our sinnes and say Prophesie not in the Name of Ier. 45. 21. the Lord that thou die not by our hand Yea though we goe not so farre but onely neglect the Word saying to Gods Ministers as Foelix to Paul Goe thy way for this time when I haue a conuenient season I will Act. 24. 25. send for thee and take euery slight occasion to absent our selues when the Word is preached or when we haue heard say with our mouthes with the wicked Iewes or in our actions which is all one with many carnall Protestants As for the Word that thou hast spoken vnto vs Ier. 44. 16 17. in the Name of the Lord wee will not harken vnto thee but we will certainly doe whatsoeuer goeth out of our owne mouth If we esteeme Gods Ministers the worse because of their Calling and giue them more neglectfull intertaynment because they doe Gods message If we heare their Ambassage coldly and carelesly drowsily and wearily yea proudly and scornefully like the Courtiers and Gallants of these times who will out-face Gods Ministers when they labour to discountenance their sinnes and heare their Pride Vanitie Whoredome Briberie Oppression and other such sinnes with geeres and smiles euen then laughing it out when they are lashed with the whip of seuere reproofe and haue deepe gashes made in their Consciences by the Sword of the Spirit it is a manifest signe that wee are deeply plunged into this Lethargie of carnall securitie that our hearts are come to Adamantine hardnesse our senses stupified and our consciences seared and euen gangrened so that our diseases are almost desperate and euen past cure vnlesse the Lord the all-sufficient Physician take them in hand to whose power and skill nothing is impossible §. 10 The ninth signe hearing the Word without Faith The ninth signe of carnall securitie is when we heare the Word without Faith neither giuing credit vnto the Promises of the Gospell whereby wee are encouraged to serue God nor to the Threatnings of the Law whereby wee are discouraged in the wayes of sinne An example whereof wee haue in the people of the Iewes who by Christs melodious musicke preaching vnto them Gods Matth. 11. 21. mercies to the Penitent were not allured to obedience nor by Iohn the Baptists mournfull threatnings of the Law were mooued to shead the teares of heartie repentance For to heare the Word without Faith is as it were to receiue meate into our hands wanting a mouth to feede vpon it And as it is a signe of the true feare of God when wee beleeue his Word not onely that which is spoken by his owne mouth but that also which from him is deliuered vnto vs by his Ministers which is all one in substance like the Water which is the same in the Fountayne with that which is conueighed vnto vs by the Conduit pipes as Iehosaphat implyeth 2. Chron. 20. 20. in that speech to the People Beleeue in the Lord your God so shall you bee established beleeue his Prophets so shall you prosper and our Sauiour plainly sheweth saying Hee that heareth you heareth mee Luk. 10. 16. and hee that despiseth you despiseth mee and hee that despiseth mee despiseth him that sent me because as hee was the Angell or Messenger of the Couenant sent by God so his Ministers are his Messengers sent by him So is it a signe of the want of this feare and of carnall securitie when we doe not heare with Faith the Word of the Lord spoken vnto vs by his Ambassadors And as it was an euidence of Noahs Faith when hee tooke warning by Gods Word before the Flood Heb. 11. 7. came to build the Arke as the Apostle sheweth and that those Egyptians feared God who hearing the threatnings of grieuous hayle by the mouth of Moses were warned by it and made their seruants Exod. 9. 20. and cattell flee into the houses so is it a signe of the greatest securitie when as hearing Gods Word we giue no credit vnto it but carelesly goe on in our sinfull courses without repentance as though wee had neuer heard of either Promise or Threatning §. 11 The tenth signe not applying of the Word The tenth signe is when hearing the Word wee doe not apply it vnto our selues to make vse of it for our owne good but that it may lose its effect and haue no operation in vs put it off and apply it vnto others O this was a good lesson would such an one had beene here that he might haue heard it That was an effectuall reproofe for such a sinne would such an one had beene present who is guiltie of it Wherein these secure Worldlings are onely charitable wishing better to their Neighbours then vnto themselues and sparing food from their famished Soules that others wants may be supplyed if at least that may be called charitie which beginneth not at home or he may be said to loue his Neighbour who neuer truely loued himselfe Now what doth this argue but deepe
securitie when as men haue no sense of their owne wofull estate nor any desire to come out of it What doth it shew but that their hearts are frozen in the dregs of sinne when like a stone wall they beate backe all reproofes What doth it proue when being full of wounds and festred sores from the head to the foot they pull off and cast away the salues which are applyed by the skilfull Chyrurgeon for their cure thinking that they haue no need of them but that they are rotten in their corruption and their sores gangrened which maketh them secure and carelesse because they haue no sense of smart §. 12 The eleuenth signe misse-applying of the Promises The eleuenth signe is when as we misse-apply the Promises of the Gospell vnto vs which doe not at all belong vnto vs because we doe not performe the condition of Faith and Repentance For as the eager longing of the sicke patient after vnholsome meates and drinks doth shew vnto the skilfull Physician what humour aboundeth because it is the nature of euery one of them to affect that food whereby it is chiefly nourished so the Worldlings delight in feeding vpon the Promises of the Gospell doth argue his securitie seeing this spirituall Manna receiued into a carnall stomacke doth nourish and much increase this disease not in it owne nature but through the malignant propertie of the stomacke that receiueth it and the grosse abuse of these foolish Patients who will feed vpon these Cordialls of comfort before their grosse humours are purged by Faith and Repentance and so are not helped at all of their diseases but haue the heat of their Feauer much increased §. 13 The twelfth signe is to delight in a flattering Ministerie The twelfth signe is when as men delight in a pleasing and flattering Ministerie who will soothe them vp in their sinfull courses and let them sleepe securely in their wickednesse without any disturbance So the secure and hard-hearted Iewes being resolued to walke on still in their euill wayes would either haue the Prophets saue their labour and not prophesie at all or if they would needs take the paynes they condition with them to speake vnto them not right but smooth things Esa 30. 6. and to prophesie deceits So the Prophet Michah out of the experience of his time saith If a man walking in the Spirit and falshood doe lye or walking with the wind that is bee so vaine and ambitious of mens prayses that he will be carryed any way with the breath of their mouthes to speake falshood and vntruth saying I will prophesie vnto Mic. 2. 11. thee of wine and of strong drinke hee shall euen bee the Prophet of this people And secure and hard-hearted Ahab could not indure the sharpe though holsome reproofes of Elias nor to bee crossed in his courses by Michaias but is well pleased with the lyes of the foure 1. King 22. hundred false prophets because they spake according to his appetite and fitted their words and matter according to his humour The reason is because being fully resolued to continue impenitently in their sinfull courses and euen to hazard their soules to extremest perils rather then to leaue delighting of themselues with the pleasures of sinne they are willing to be free from all outward checkes of the Word and inward checkes of Conscience and to preserue as much as may be their minds in peace and securitie that they may take their fill of carnall delights when as they are not embittered with any disturbance Wherein they are like vnto foolish Patients who preferring their ease before their health will not haue their festred sores searched to the bottome by the skilfull Chyrurgeon because they will not indure the payne of the cure but rather entrust themselues into the hands of some Mountebanke and Impostuor who will take vpon him to cure them with a healing plaister Or like those who are sicke of the Lethargie who being insensible of their estate had rather continue in it without disturbance to their destruction then to be awakned out of it by any vnpleasing meanes though they are fit and necessary for their recouery CHAP. VII Of eight other signes of carnall securitie arising from the effects of it and other Arguments §. 1 The first signe not to profit by afflictions First on others ANd these are the signes of carnall securitie arising from the causes of it Other signes there are which arise from the effects and some other Arguments As first it is a signe of a secure and hard heart when as wee doe not profit in Gods feare and obedience by afflictions and Gods iudgments and punishments inflicted either vpon other men or our selues Vpon others for euery wise Man is made more wary and watchfull by other mens harmes If wee see another man fall that goeth before vs when we come to the same place we doe more carefully looke to our footing If our Neighbours house be on fire we make it our owne case and labour all we can to auoyd the like mischiefe When Malefactors are seuerely punished those that be guiltie of the same crimes if they haue any grace in them doe take warning and are moued thereby to desist from those wicked courses which bring vnto the Offenders such shame of smart On the other side we account him a most foolish retchlesse and secure person who taketh no warning by other mens euills We thinke him a carelesse child who seeing his brother dis-inherited for his vaine loose and riotous courses doth tread in the same steps and yet promise vnto himselfe to succeed his Father in all his possessions And we esteeme him a desperate Malefactor who seeing his Fellow executed for felony doth at the same time cut purses But yet much more secure and desperate is he to be accounted who goeth on in his sinnes against God when he seeth his fearfull Iudgements executed vpon others for the like wickednes For whereas one Malefactor may escape the hands of the Iudge when Esa 28. 15. another is taken or being apprehended may make better friends and find more fauour then another that is weaker in friends and meanes God is of such power and his hand guided by his all-seeing eye stretcheth out so farre that no man either by secret acting of his sinne or speedy and farre flying can escape his Iudgement seate and he is such an vnpartiall Iudge that he executeth righteous Iudgement vpon all men without respect of persons Now this securitie is much aggrauated when wee will take no warning by those Iudgements which wee see executed not onely on those that are farre off but such as are neere vnto vs as vpon those that haue beene Partners and Companions with vs in that wickednesse which wee see punished in our Neighbours or neere Friends on those who are of the same Family or Kindred and most especially when they are inflicted vpon our owne Children or Parents In which respect Daniel aggrauateth
securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings
Now what can argue greater securitie then through our want of consideration to mistake our repentance as a thing being in our owne power and therefore at our command whensoeuer wee call for it whereas it is the free gift of God and therefore to be receiued with all care and diligence whilest the acceptable Time and Day of saluation lasteth wherein the Lord graciously offereth this gift vnto vs What can more conuince vs that our hearts are in this dead sleepe then caresly to put off a thing of such importance as our repentance is which concerneth vs no lesse then our eternall Saluation or Damnation vnto after-times which are most vncertayne we hauing no assurance no not so much as of one minute What sheweth more euidently our carelesse retchlesnesse then Luk. 17. with the old World and the filthy Sodomites to liue impenitently in our sinnes Eating and Drinking Buying and Selling Building and Planting till wee bee swept away with the Deluge of Gods Iudgements and be consumed with his inflamed Wrath. Or with Belshazzar Dan. 5. to feast and carowze till the Finger vpon the Wall writ downe the sentence of our condemnation Finally if securitie did not besot vs how could we be so be-fooled as to conceiue that we may more fitly and conueniently repent long hereafter then at the present when we haue by abusing Gods patience incensed his wrath and moued him to withdraw his gifts and graces When wee haue hardned our hearts with customable finning so as neither Gods Word nor Works Mercies nor Iudgements can pierce into them When as we are distracted with infirmities of body and cares of mind sense of present euills and feare of worse How could we be perswaded to imagine that wee shall more easily make vp our reckonings betweene God and vs when they are growne so great as they are sufficient to fill Zacharies large roll then when they are in Day-bookes and short Zach. 5. 2. Scrowles that we can better come out of Satans bondage when he hath long held vs in his captiuitie and worne vs out and lamed vs with his gyues and fetters of sinne then when wee are first come into his thraldome Or that we can pull vp sinne when by time and continuance it is like an growne Tree rooted in vs then when it was newly planted and as it were in the tender twigs if our hearts were not hardned and the eyes of our vnderstanding quite blinded with this carnall securitie §. 8 The fourth signe is hypocrisie The fourth signe is Hypocrisie when as we make outward shew of holinesse and nourish corruption in our hearts tipping our tongues with a golden and glorious profession and angling for prayse and commendations by presenting vnto the sight of men some seeming good actions that wee may more cunningly hide and disguise our secret sinnes For as sinceritie and Gods feare accompanie one another according to that of the wise Man He that walketh in his vprightnesse Pro. 14. 2. feareth the Lord as wee see in the example of Iob who is said to haue Iob 1. 1. beene a man perfect and vpright and the cause thereof is rendred because he was one that feared the Lord So Securitie and Hypocrisie are neuer seuered but as the Cause and Effect goe still together For if we were not blinded with securitie we could neuer be so foolish as to imagine that we may please God with outward shewes that being a Spirit he will be content with outward and bodily seruice that he can be satisfied with the seruice of the outward Man and that in the Church onely and when we are in good and religious Companie and let the Deuill and the World haue the heart at all times and the whole Man in places secret and vnseene How could we hope to be out of danger when wee are in the darke and doing the works of darknesse seeing Night and Day are to God alike and his piercing eye searcheth and seeth euen the hidden secrets of the heart and reynes if our carnall securitie did not make vs beleeue that as wee regard not God but haue remoued him farre from our thoughts so hee as little respecteth and thinketh of vs. Like the foolish Lapwing who hauing hidden his head becommeth secure thinking that hee is no more seene then hee himselfe seeth others §. 9 The fift signe is to feare Man more then God The fift signe is when we feare Men more then God being more carefull to please and more loath to displease them then his Maiestie Matth. 10. 28. Exod. 1. 17 18. Heb. 11. 23. Dan. 3. and 6. For as the true feare of God maketh vs to neglect men in comparison of him according to the commandement of our Sauiour Feare not them that kill the body c. and the example of the good Midwiues and the Parents of Moses who feared God more then Pharaoh of Daniel and the three Children who regarded not the Kings Edict either commanding Idolatrie or forbidding Gods true worship and the Apostles who professed that they feared God more then Act. 5. Men So it is the nature of carnall securitie to make vs feare and respect men because their rewards and punishments like vnto it selfe are carnall worldly present and subiect to the senses and to neglect God though his be vnspeakable and euerlasting because being future and for the time to come and as yet not to be seene or felt we neuer consider nor thinke of them Herein much like vnto foolish children who feare more the Schole-master threatning to whip them because of the present smart then the deserued threats of their iust Father though they concerne them no lesse then their reiection out of his fauour for the present and dis-inheriting from their patrimonie in time to come §. 10 The sixt signe immoderate feare in time of danger The sixt signe of carnall securitie is immoderate feare in time of danger For it is an ordinarie thing with Vices when they are a little checked and crossed to turne into their contrarie extremes As of presumption into despaire prophane mirth into deepe melancholy insolent pride into most abiect basenesse as wee see in the example of Benhadad who being exalted in the opinion of his vnresistable forces 1. King 20. 3. 10. 32. gloriously boasteth that the King of Israells siluer and gold wiues and children were alreadie his before the battaile because the dust of Samaria could not suffice for handfulls for all the people that followed him but being put to the worse in the battaile hee becommeth cowardly base sending his seruants with halters about their necks to acknowledge his seruice and to beg for life And thus it fareth with carnall securitie which in the time of prosperitie and safetie is bold and confident but when danger approcheth entertayneth all feares and is presently daunted and dismayed with the shaking of a leafe As wee see in the example of the Apostle Peter who was most confident and
seeing they who faile in this point alone must needs faile in all the rest applying vnfit if not hurtfull medicines which weaken the body and strengthen the disease But yet it is not enough that the sicknesse by the symptomes and signes be plainly discerned and the causes and effects properties and qualities of it well knowne if the learned Physician and sicke Patient proceed no further but it is also required for the effecting of the cure that there bee first a willingnesse in the Patient to be healed of his infirmitie with a resolution to vse the medicines which shall be prescribed and then skill and faithfulnesse in the Physician to prescribe such as are effectuall for his recouerie And thus it fareth with the spirituall diseases of the soule the Patient and Physician For wee must first labour to know what the sicknesse is by the signes thereof and then be carefull in prescribing applying the best remedies And therefore hauing plainly discouered this dangerous disease of carnall securitie by the signes of it it remayneth now that we come to the cure and shew the meanes whereby he who findeth himselfe sicke of this pernicious disease may be recouered to spiritual health And first because the skill in the physician is nothing in prescribing the best means except there be also a wil in the Patient to vse apply them I wil vse some motiues to perswade all that find themselues affected with this sicknesse to desire with all earnestnesse that they may be cured that so they may be made willing also to apply the remedies And because all physick both for body and soule is in it selfe or at least in conceit vnpleasant to the Patient and none are willing to vse it but those who feele the payne or see the danger of their disease therefore it is fit that wee set downe the nature properties and effects of this carnall securitie that so a desire may be wrought in those who are subiect vnto it to be cured of it The which is more necessarie in that this sicknes is not painfull to the Patient but insensible like the lethargie or dead palsie yea in truth most pleasant and delightfull to the most so that he who hath it is naturally loth to be cured of it because he liueth at ease without disturbance inioyeth quietly all his worldly comforts and goeth on to his destruction with a cheerfull heart merry countenance And therefore the lesse he feeleth the paine the more he needeth to see the danger and seeing himselfe cannot apprehend it because this disease affecteth the mind and taketh away the vnderstanding so as it cannot naturally be discerned by the partie that hath it I will shew how desperate and pernicious it is vnto all those who doe not vse the meanes wherby to be recouered §. 2 That Christ hath giuen vs speciall warning to flee securitie The danger of this disease hereby appeareth in that Christ the great and chiefe Physician of our soules doth so carefully giue warning of it vsing all meanes to let all those that are his to see the danger and to take such courses as they may preuent it or being tainted and ouer-taken with it may be awakned and rowsed vp out of this sweet yet pernicious slumber And this he doth both by Parables Examples and Admonitions and Exhortations which he presseth and enforceth from them For first this is the mayne scope of the Parable of the wise and foolish Virgins of which they being possessed with the true feare of Matth. 25. God stood carefully vpon their watch expecting the vncertaine comming of the Bridegroome and so when hee came were receiued with him into the bridall Chamber of eternall blessednesse but the other being secure and retchlesse spent their time in ease and sloth not vsing any meanes to bee prepared against the time of his approching who being taken vpon the sudden vnprouided and vnfurnished of the oile of sauing grace and the light of an holy life were excluded from the marriage feast and depriued of the fruition of heauenly happines To this end also tendeth the Parable of the wise and faithfull and the euill and vnfaithfull Seruant the one expecting daily his Masters cōming carrieth himselfe in all his affaires and towards his fellowes so wisely and honestly as if his Master were alreadie present and he is for his Matth 24. 45. Luk. 12. 42. reward pronounced blessed and made Ruler of all his Master hath for his fidelitie and care at his comming The other being made secure because his Lord delayeth his comming behaueth himselfe so as though he thought he would neuer come smiting his fellow seruants and eating and drinking with the drunken who is taken vpon a sudden by his Master and in a day when he looketh not for him and for his reward is cut off and appointed to haue his portion with the Hypocrites where shall Luk. 12. 18 19. be weeping and gnashing of teeth Finally at this our Sauiour also aymeth in the Parable of the rich Man who abounding in all prouision and hauing more Corne and Fruits then roome to bestow them in giueth himselfe to secure rest and ease saying to his Soule Thou hast much goods laid vp for many yeeres take thine ease eate drinke and be merry But out of this secure slumber hee is quickly awakned with Gods voyce saying Thou Foole this night thy soule shall be required of thee and then whose shall those things be which thou hast prouided §. 3 The examples of securitie in others seuerely punished ought to be warnings vnto vs. To this purpose our Sauiour also produceth examples mouing vs to bee wise by the experience of others harmes As the example of Luk. 17. 26. those who liued before the Flood and of the people of Sodom and Gomorrah who liued securely in their sinnes eating and drinking buying and selling planting and building marrying and giuing in marriage as though they had beene free from all danger and sure that those pleasures would haue euer lasted But the issue of this sinfull securitie was that they were surprised with Gods fearefull Iudgements at vnawares For no sooner was Noah entred into the Arke but the Flood came and drowned them all and presently after that Lot was gone out of Sodom those sinfull and secure Cities with all their Inhabitants were terribly consumed with fire and brimstone And from both these Parables and Examples the Lord raiseth admonitions and inforceth exhortations mouing vs to shake off carnall securitie and being affected with Christian feare to stand carefully vpon our watch and to be instant in prayer that we may be found readie at Christs appearing Watch therefore for you know not what houre your Lord doth Matth. 24. 42. come And againe Let your loynes be girded about and your lights burning Luk. 12. 35 36. And ye your selues like vnto them that wait for their Lord when hee will returne from the wedding that when hee commeth and
for contraties without meane cannot be in their strength and vigour in the same subiect at the same time and if wee neglect through this securitie the meanes and causes of Gods feare as the meditating on his Power Presence and Prouidence his Mercy Iustice Goodnesse Truth it must needs follow that it selfe will decay in vs. Our patience will be enfeebled when as wee presume that wee are safe from all trialls and tentations or securely resting on our owne strength as sufficient to ouer-come them we haue neglected to gather Arguments of comfort and consolation against the day of affliction Finally our prayers will grow cold and formall vnchearfull and heartlesse when by our securitie wee are made insensible of our wants and are in no feare of approching euills §. 3 That Gods Spirit will not dwell in a secure heart And as this securitie depriueth vs of all sauing grace so also of the good Spirit of God which is the author and fountaine of them For 1. Thes 5. 19. it causeth vs through sloth and negligence to quench the good motions of the Spirit either perswading vs to the preformance of good duties or to shunne and auoide vice and sinne whilest wee neglect to put in practice the things vnto which it mooueth vs And so vexing Eph. 4. 30. and grieuing this holy guest wee make him weary of his lodging and willing to depart from vs. For as securitie maketh way for the euill spirit to enter into our hearts when as it sweepeth it cleane of all vertue and garnisheth it with vice and sinfull corruptions so it maketh the good Spirit to remoue and depart being in all things most opposite vnto it And as the fire is extinguished when as we doe not blow and cherish it or if wee stop the vent so as it cannot flame out and smother it in its owne smoke so we doe extinguish the fire of Gods Spirit when through securitie we neglect to vse the meanes whereby it is nourished or will not let it blaze and flame out in the actions of holinesse and righteousnesse §. 4 That Carnall securitie depriueth vs of eternall happines Neither doth it only depriue vs of grace in this life but also of glorie and happinesse in the life to come For this crowne and garland 1. Cor. 9. 23 24. Apoc. 2. 10. 3. 21. of euerlasting blessednesse is not promised to slothfull loyterers but vnto them that striue for it to wrastlers that contend for masterie to runners that runne in the Spirituall race that hold out to the end to those that fight in the Christian warfare and neuer giue ouer the field till they haue obtained victorie This gate of life is not opened to those that slothfully sit still and securely content themselues with their present state not caring whether they goe in or no but vnto those that striue Matth. 7. 13. 11. 12. to enter into it and vse a kind of holy violence that they may presse in and not be in danger of being put backe Saluation belongeth not to those who are carelesse and secure in the vse of the meanes whereby it may bee had but to such as worke it out with feare and trembling These mariage joyes are not prepared for such foolish Phil. 2. 12. virgins as sleepe in securitie and take no care to bee found in readinesse but for the wise who not knowing when the Bridegroome Matth. 25. 10. will come doe stand vpon their watch and haue their lampes of Faith clearely burning and giuing out the light of a godly life And therefore Nemo duri cordis salutem vnquam adeptus est c. Bernard ad Eugen. lib. 1. Ezech. 11. 29. 36. 26. as one sayth there was neuer any of an hard and secure heart that obtained saluation vnlesse God hauing mercy vpon him hath taken away his stonie heart from him and giuen him an heart of flesh as the Prophet speaketh §. 5 That Carnall securitie exposeth vs to positiue euils and first to all dangers And thus we see that Carnall securitie depriueth vs of all good in this life and the life to come But besides this priuation of good it doth also expose vs positiuely to all euill As first it maketh vs subject to all dangers and that in diuers respects First meritoriously and deseruedly it being just with God that they should not bee shaded vnder the wings of his prouidence who haue no awfull respect of his presence but are carelesse and vnconscionable in all their wayes Secondly because they are improuident and negligent in the vsing of any meanes whereby they may be preuented either prayer vnto God for his protection or repentance for sinne which hath indangered them to Gods Iudgements or Christian prudence in fore-casting what euils may befall them or if they happen how they may preuent them In which regard it is no more strange for secure men to fall into mischiefe then to see a man who hauing blind-folded himselfe and runneth he careth not whither with head-long haste or that walketh in his sleepe to stumble at blocks in his way or to fall into Pits and Ditches Thirdly because they alwayes lye open vnto their spirituall enemies and encourage them with their secure carelesnesse to set vpon them because before the assault they are sure of victorie Fourthly because giuing themselues to sloth and ease they neglect to buckle the Christian Armour vpon them whereby they might be inabled to resist their enemies in the day of conflict And lastly because they who through securitie are destitute of the feare of God endanger themselues to all things else which are to bee feared and howsoeuer they are void of all feare in the time of prosperitie yet when the things they neuer feared fall vpon them they are so amazed and astonished with approching dangers and so depriued of all courage to resist or counsaile to auoid them that they doe through excessiue feare ineuitably Nunquam secura debet esse foelicitas quia periculosiora sunt animo secura quam corpori aduersa c. Aug. in Sent. T. 3. c. 1059. Qui praesumit minus veretur minus praecauet plus periclitatur c. Tertul. de cultu Foemin pag. 407. fall into many of them which they might haue escaped if they had feared seasonably and prouidently fore-seene them before they hapned In which respect one saith that our prosperitie ought neuer to bee secure because securitie is more dangerous to our mind then aduersitie to our body For things prosperous doe first corrupt vs before those which are aduerse can breake and hurt vs. And another Father giueth the reason of this danger Because he that securely presumeth feareth not and so is lesse cautelous and prouident and thereby more apt to fall into danger Feare is the foundation of health and safetie and presumption the impediment of feare And therefore it is more profitable if we feare that we may fall for by fearing we shall take
heed and taking heed we shall escape §. 6 That carnall securitie exposeth vs to Gods fearfull Iudgements Secondly this carnall securitie bringeth vpon vs Gods fearefull Iudgements as appeareth by many testimonies of Scriptures wherein Deut. 19. 19 20 21. they are denounced and many examples of secure sinners vpon whom they haue beene inflicted So the Lord threatneth that if any hearing the words of the Curse recorded in the Booke of the Law doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse vnto thirst hee will not spare him but then his anger and jealousie shall smoke against that man and all the curses that are written in that Booke shall lye vpon him and the Lord shall blot out his name from vnder Heauen and the Lord shall separate him vnto euill Thus because the Rulers of Ierusalem said We Esa 28. 15 18. haue made a couenant with Death and with Hell are wee at agreement when the ouerflowing scourge shall passe through it shall not come vnto vs for wee haue made lyes our refuge and vnder falshood haue wee hid our selues therefore the Lord threatneth that their couenant with Death shall be disanulled and their agreement with Hell shall not stand and that when the ouerflowing scourge shall passe through they should be trodden downe by it So because the residue of Israel liuing in great iniquitie blood and peruersnesse said in their securitie The Lord hath forsaken Ezech. 9. 9 10. the Earth and seeth not the Lord threatneth that his eye should not spare them and that he would haue no pitie but would recompence their way vpon their head Thus the more carelesse and secure the Iewes were in examining their wicked works and wayes saying in their hearts The Lord will doe neither good nor euill the more curiously Zeph. 1. 12 13. he threatneth to search them out and to punish them with greater seueritie the which hee implyeth by that borrowed speech that hee would search Ierusalem with Candles and punish the men that were setled on their lees making their goods to become a booty and their houses a desolation So because Babylon liued in her sinnes with great securitie and promised vnto her selfe impunitie and the continuance of her prosperitie the Lord denounceth those iudgements against her Esa 47. 8. from which specially shee blessed her selfe euen losse of Soueraigntie slaughter and desolation the which is also threatned against the Anti-type the Romish Babylon and in Gods good time shall be inflicted Apoc. 18. 7 8. And thus doe secure sinners who through hardnesse of their heart cannot repent treasure vp for themselues wrath against the day of wrath and Rom. 2. 5 6. the reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds §. 7 The former point illustrated by examples This also is cleere and euident by the examples of former times for thus the old World and Sodom and Gomorrah liuing securely in Luk. 17. 25 28. their sinnes without repentance eating and drinking buying and selling building and planting marrying and giuing in marriage were destroyed with Gods fearefull Iudgements of Fire and Water So the Iewes when they securely blessed themselues in their prosperitie and drowned the voyce of the Lords Heralds denouncing warre with Ier. 6. 142 their lowder crie of peace peace were vanquished by their enemies and led into a miserable captiuitie Thus Belshazzar was attached in Dan. 5. the middest of his cups and being in his chiefe pollity feasting his Princes and Concubines and farre off from all danger his ruine is written by a finger vpon the Wall and soone after executed and accomplished And as this hath beene the condition of secure men in time past so is it now and shall be to the end of the World and euen at the end of it For when they shall say peace and safetie then sudden destruction shall come vpon them as trauaile vpon a Woman with 1. Thes 5. 3. child and they shall not escape as the Apostle telleth vs. In which regard the estate of secure men flourishing in prosperitie is like the state of the fatted Oxe that is led to slaughter who is as secure and far from feare as he was in fore-times when he was led to the pasture or of the silly Bird which feedeth securely on the bait when the Net is readie to bee pulled vpon her or of the Drunkard of which the wise Man speaketh who sleepeth securely in the midst of the Sea or as hee lyeth vpon the top of the Mast readie to bee blowne ouer Hatches Pro. 23. 34. in euery Tempest §. 8 That carnall securitie plungeth men into euerlasting condemnation But most fearfull is the estate of secure men in respect of that fearefull condemnation which they plunge themselues into in the World to come When as they shall not onely be depriued of heauenly ioyes but be also for euer tormented with hellish torments As we see in the example of the retchlesse and secure seruant whose Lord came in a day when he looked not for him and in an houre that he was not aware of and not onely depriued him of the reward giuen to the faithfull seruant whom hee found well imployed but also cut him off and appointed Matt. 24. 50 51. him his portion with hypocrites where shall bee weeping and gnashing of teeth Neither shall they bee subiect onely to ordinarie punishments and tortures in this hellish condemnation though the least in this kind bee fearfull and intolerable but as they haue more securely wallowed themselues in carnall and worldly pleasures presuming that they should alwayes last the more exquisitely shall they bee tormented as we see by that fearfull sentence pronounced against the Whore of Babylon the Antichrist of Rome How much she hath glorifieth her Apoc. 18. 7. selfe and liued deliciously so much torment and sorrow giue her For shee saith in her heart I sit a Queene and am no widdow and shall see no sorrow For if the Lord obserueth such a iust proportion in executing iudgement according to the Law of requitall in this life How much more Lex tallonis may shee and all other of her condition expect it in the last iudgement when there shall be no further day of vengeance taken but euery sinner shall be punished to the full according to the qualitie and quantitie of his sinnes §. 9 That carnall securitie is a fearful punishment of other sinnes Finally as this carnall securitie is in it selfe sinfull the cause of sinne and the cause of punishment so that we may know that there is no relation or respect of euill wanting in it it selfe also is a fearful punishment of other sinnes For when we not onely put out the small sparks of the light of nature remayning in vs and put to silence our owne consciences accusing vs for sinne but
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
to keepe vs from any danger and defend vs against tentations our frailety to fall into sinne and inabilitie to any good actions our pronenesse to fall into perils and want of power to recouer out of them our vnworthinesse of Gods least fauour and worthinesse of his greatest Iudgements this would make vs to shake off all securitie and to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2. 12 13. because of our selues wee are able to doe nothing but it is Phil. 3. 12 13 14. God onely which worketh in vs both to will and to doe of his good pleasure This would keepe vs from being secure as though we were possessed of all we desire and were alreadie perfect and make vs with the Apostle to forget those things which are behind and to reach forth vnto those Heb. 4. 1. things which are before and with all our care and endeauour to presse toward the marke for the price of the high calling of God in Christ Iesus lest hauing the promise of the garland of blessednesse through our sloth and securitie wee come short of it as the Apostle speaketh §. 4 That it is a notable meanes to weaken self-confidence if wee consider the strength of our spirituall enemies But much more effectuall would it be for the shaking off this carnall securitie if wee would weaken our selfe-confidence by our often consideration not onely of our frailetie and weakenesse which make vs prone to fall in the least trials and tentations but also of our many and mightie politique and most malitious enemies who incessantly assault vs and will easily get the victorie if the Lord for a iust punishment of our selfe-confidence leaue vs to our selues or if wee securely neglect to stand vpon our guard to fight against that in the power of Gods might and to keepe the Christian armour still buckled vnto vs. For wee can bee no more readie to giue them aduantage then they to take it and to make the most spitefull vse of it for our ouerthrow we can be no more feeble to stand then they strong and malitious to cast vs downe and to tread vs vnder foot when they haue gotten vs at their cruell mercie Yea let vs consider this humane frailetie not onely in our selues and the strength and malice of our enemies in their assaults against vs but in those who haue gone before vs who haue farre exceeded vs in grace and spirituall strength and yet haue beene fearefully foyled by giuing them aduantage through their securitie as of Noah Lot Dauid Peter and many others And so may we easily conclude that wee who are weake and fresh-water Souldiers haue little reason to be secure when the Lords greatest Worthies haue through the might and malice of their enemies and their owne heedlessenesse receiued such foiles and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions when such tall Cedars could not stand before them Whereby wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips but also distrusting in our owne strength we shall rest with full affiance vpon Gods gracious power and promises who is alone sufficient to preserue vs in these dangers Finally adde to the power and malice the diligence and watchfulnesse of our spirituall enemies for Sathan as hee confesseth exerciseth himselfe in compassing the earth to and fro that he may spie out his Iob 1. 7. best opportunities to doe vs mischiefe And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument because our aduersarie 1. Pet. 5. 8. the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure And therefore if this great Fowler still watcheth to catch vs in the nets of destruction much more should wee watch for our preseruation that we may escape them if hee layeth snares and grinnes to entrappe vs in euery place at home and abroad in our beds and at our tables in our recreations and the labours of our callings yea in our most holy exercises hearing reading praying what place is there for securitie if we haue any desire to escape them and to be kept from falling into ruine If this great thiefe watch to breake Math. 24. 43. in into the houses of our hearts and to rob vs of the treasures of spirituall grace and lead vs captiue vnto sinne O why should wee giue place to securitie in the middest of these desperate dangers and not rather stand vpon our watch that we may preuent them yea seeing wee are apt to slumber and sleepe why should wee trust to our owne watchfulnesse and not rather put our whole affiance in the great Watchman of Israel desiring him continually to watch ouer vs and when we are readie to slumber in securitie to awaken vs out of it by his Word and Spirit lest wee sleepe the sleepe of death and become a prey to our spirituall enemies §. 5 The third remedie is to vse well our prosperitie The fourth meanes is that we abuse not our prosperitie to the nourishing of our securitie nor suffer our selues to be abused by it but if God send it that we make such holy and right vse of it as that it may encrease in vs the true feare of God and make vs more diligent and spiritually watchfull vnto all religious and honest duties And to this end let vs not suffer our iudgements to be blinded with a false conceit that it is an infallible signe of Gods loue and that therefore because we enioy it we are highly in his fauour and consequently out of the gun-shot of any either present or future danger so as wee may be secure and seare nothing For these worldly things are but of an indifferent nature in respect of their vse good or euill as they are well or ill vsed and no sure testimonies of Gods loue seeing these outward things happen alike to all as the Wise-man speaketh Yea in regard Ecele 9. 1 2. that by reason of our corruption they are seldome well vsed but contrariwise abused to sinne forgetfulnesse of God pride ambition couetousnesse and many other vices therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men as Turkes Infidels and carnall Christians that surfetting of their plentie as the Psalmist speaketh their Table may become a snare and giueth them to his best and dearest children with a sparing hand or if liberally yet hee seasoneth and tempereth them with many crosses and afflictions that their hearts may not be too much set vpon them Which being rightly considered our prosperitie will not nourish securitie but rather feare lest we should be in the greatest and worst number Secondly let not our hearts trust in these earthly things wisedome strength riches friends or any other thing wherein men place their worldly happinesse and so bee secure as though they could free vs from all danger for these earthly things are
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
Solum est cor durum quod seipsum non exhorret quia nec sentit Ad Eugen. lib. 1. know what it is For if thou fearest it not thine heart is such an one for it is onely the hard heart which is void of feare and hath no feeling of it owne hardnesse But those that most feare it are farthest from it seeing they vse all their care and best indeauour in the vse of all good meanes whereby they may bee preserued from so great an euill and thinke it not enough to fight against it when it appeareth in it height and strength or rather appeareth not vnto them because it is so but will auoid all occasions and withstand and ouer-come this mischiefe in its first beginnings and least degrees Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse but stealeth and creepeth vpon vs by degrees as the Apostle intimateth where he exhorteth vs to take heed lest we be hardned through the deceitfulnesse of sinne And as the hand doth not at first get a callum Heb. 3. 13. and brawnie hardnesse but by much labour and exercise it groweth vpon it by little and little so this thicke skin of carnall securitie doth not at first ouer-grow the heart but increaseth by degrees by often sinning and much sloth and negligence We doe not at first fall into a dead sleepe but by degrees it commeth on vs first we are drowsie and sluggish we reach and stretch and giue our selues to ease and rest leauing off our bodily labour and then wee slumber slightly being not quite depriued of the vse of our senses so that if a word be spoken we easily heare it and are awakned and from slumbring wee fall to sleeping which in the first entrance is more shallow and afterwards more throughly seazeth on the senses and so becommeth more deepe and dead and thus it is with this spirituall sleepe of carnall securitie It commeth not to the full depth at the beginning But first wee become drowsie and sluggish in holy duties we are soone wearied when we set our selues about them and long to haue them ended then wee giue our selues to carnall ease and begin to neglect them altogether or to performe them coldly and formally as though wee were neither waking nor sleeping but falling into a slumber but euen then wee may be raysed and recouered if God in his Word doe rowze vs vp and teach vs the meanes whereby we may shake off our sloth Which if we neglect to heare either by absenting our selues or by carelesse contempt then from slumbring wee fall to sleeping and from shallow sleepe to sleepe so deeply and soundly that wee cannot heare Gods Ministers and Watch-men though they lift vp their voyces like a Trumpet to tell vs of our sinnes and by sounding a lowd alarme doe giue vs warning of a whole Armie of approching euills A greene wound as one saith is not without sense of payne nor is it presently Plaga recens dolore non caret neque enim iam occaluit vulnus nec in tam breui versum in insensibile est Bern. ad Eugen. lib. 1. full of dead flesh and gangrened so as it is quite past all feeling and so these wounds of sinne are not insensible at the first but are made to be so in time when the meanes are neglected whereby they might be cured And let vs follow the same course for the healing of our soules which we take for helping of our bodily diseases that is preuent them if we can before they come by our care and prouidence or if they haue tainted vs at vnawares let vs withstand them in their first beginnings and set vpon them in their weaknesse before they are setled and so shall we get an easie victorie §. 2 The second remedie is to nourish in our hearts the true feare of God The second meanes is that wee nourish in our hearts the feare of God which is the Antidote that expelleth the poyson of carnall securitie and considering our great frailtie and the might and multitude malice and policy of our spirituall Enemies let vs follow the counsaile of the Apostle and worke out our saluation Phil. 2. 12. with feare and trembling assuring our selues that as our state is blessed when wee nourish this feare so it is fearefull when as our hearts are hardned with carnall securitie For as wee are neuer further from falling then when fearing that wee may fall wee doe with all care and watchfulnesse looke to our footing so we are neuer neerer to be ouertaken with euill then when thinking it farthest off we feare no danger nor vse any meanes whereby wee may preuent it according to the saying of the wise Man Blessed is the man that feareth alwayes Pro. 28. 14. but hee that hardneth his heart shall fall into mischiefe For this feare will cause vs to keepe a narrow watch ouer our hearts that they doe not entertayne as other sinnes so especially this carnall securitie which will make way for all the rest yea and cherish and strengthen them after they are entred so as they will neuer depart nor bee thrust out till this securitie bee expelled with them It will set before vs the examples of Gods chiefest Worthies which haue beene assaulted and foyled with this vice and therefore inforce our greater care and watchfulnesse seeing wee who are weake and feeble in comparison of them may much more easily be surprized if wee doe not continually expect the approach of it and so with all diligence arme our selues against it §. 3 The third remedie is to make great account of a soft and relenting heart The third meanes is that we make great account of a soft and relenting heart and tender conscience when wee haue them which will make vs tremble at the hearing of Gods Word and euen melt like the heart of Iosias and strict and scrupulous in auoyding all appearance of euill To which end we must shun all causes and occasions of sinne as well as the sinne it selfe Especially let vs auoid as much as may be the companie of such as are hard hearted and carnally secure who are apt to infect vs with their contagion For as bodily drowsinesse goeth from one to another and when wee see our Companion yawne we are readie to yawne also being infected with his sluggishnesse and the long fetching of his breath that sleepeth is a meanes to draw sleepe on others that lye with him so is this sloth of securitie alike contagious Wee see that those who are fearefull and cowardly are much emboldned to affront dangers when being in the companie of such as are vndanted and desperate they see them often escape many perills into which they haue rashly aduentured and thrust themselues and so doth it make those that are fearefull to commit sinne in respect of the manifold euills that doe accompanie it to become more bold and aduenturous to run into it and more secure and
carelesse after it is committed when wee haue before our eyes the examples of those who daily commit greater sinnes with greater securitie because for the present they liue in impunitie and are not by God called to a reckoning Againe if we would preserue our hearts and consciences soft and tender we must walke with God and set our selues in his presence as Enoch did and so shall wee make scruple not onely of open and manifest but of secret and vnknowne sinnes because he being alwayes present they are seene and knowne of him Not onely of such sinnes as are great and haynous but euen of the least and first degrees of wickednesse thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God and change his gracious smiles and influences of his fauour into an angrie and frowning countenance For if we doe without feare fall often into lesser sinnes we shall in a while liue securely in those which are greater and as Sheepe and lesser Cattle though lighter of body yet by their multitude trample a path-way as soone as greater and heauier beasts that come more seldome and in lesser droues so will these lesser and lighter sinnes in respect of their multitude and often hapning harden the heart and cause it to become like a beaten path vnfit to receiue the seed of Gods Word or to bring forth any fruits of godlinesse Finally wee must attentiuely harken to the voyce of conscience when it checketh vs for sinne or approueth vs for well-doing restrayneth vs from euill or inciteth vs to good and not suffer the voyce thereof to be drowned with the clamour of our lusts which will make it wearie of speaking and admonishing when it admonisheth and speaketh in vaine and willing to let vs goe on securely in our courses seeing wee refuse to take counsaile and direction from it And we must take heed of knowne and voluntarie sinnes which wound the conscience and being often reiterated make it seared and benummed and casteth it as it were into a trance in which it hath no sense and feeling For if this bee our case needs must wee sleepe in deepe securitie when as our Watch-man sleepeth that should awake vs needs must we like desperate Malefactors be without feare of Law and punishment when wee see no witnesse to giue euidence against vs. Our care therefore must bee that wee may auoid this fearefull estate to keepe the conscience pure from the defilements of sinne or if it bee defiled to purge it presently by renuing our faith and repentance To preserue it in as much life and sense as wee can or if wee perceiue that it beginneth to grow stupid and benummed we must quicken and stirre it vp by meditating in the Law and by summoning it often to giue an account before the supreme Iudge of its neglect of dutie and deadnesse and backwardnesse in giuing euidence §. 4 The fourth remedie is examination of our estate The fourth meanes is that wee often and seriously examine our estate in the Audit of conscience and as in Gods presence how it standeth Psal 4. 4. 119. 59. betweene him and vs and whether it thriueth and groweth better or decayeth and waxeth worse in spirituall graces and in the practise of Christian and holy duties As whether sinne and corruption increaseth in strength or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth by the meanes of our saluation and the vse of Gods holy Ordinances and waxe richer in all spirituall graces or whether we spend of the stocke and grow more faint and poore in them With what appetite we feed on the food of our soules and how wee are strengthned and increased thereby in knowledge faith affiance loue and the feare of God and with what alacritie and cheerfulnesse we serue God in all holy duties Whether wee get or lose ground in the spirituall Warfare or haue the better or goe by the worst in the conflict of tentations against the Enemies of our saluation Whether wee goe forward or backward or stand at a stay in our owne conceit in the spirituall Race and whether we be in such an estate as that we could be content to heare our last summons to giue an account of our Stewardship before Gods Tribunall How wee haue and doe spend and imploy his Talents committed to our keeping whether to the honour or dishonour of our Lord and Master and the profit or hurt of our fellow seruants and whether wee in these respects keepe our accounts so euen as that we are daily readie to giue vp our reckoning if our great Lord and Soueraigne doe call vs to it And if we exercise our selues much and often in such trialls and examinations wee shall daily grow in Gods feare and leaue no place in our hearts for carnall securitie to lodge in wee shall like those that doe often looke their faces in the glasse keepe our soules and consciences from these sinfull spots and from being besmeared and ouer-growne with this dirt and filth of carnall securitie and like good Factors wee shall become warie and carefull in managing our Masters businesse if with them wee often looke vpon our Bookes of account and summe vp our reckonings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities we shun drinking in such cleere waters as will discouer them vnto vs if like Helen in her age wee will not looke our faces in the glasse of Gods Law because we would not see our spirituall wrinkles if like vnthrifts and banke-rupts we will keepe no Bookes of reckoning or if we haue any doe cast them into the furthest corner of our memorie and seldome or neuer looke vpon them then may wee well keepe our consciences spotted and our hearts defiled and our liues vnreformed and bee vtterly ruined in our spirituall estate and yet continue long in this miserable condition with much securitie §. 5 The fift remedie is to esteeme much of priuate admonitions The fift meanes is that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends For in nothing Eccles 4. 9 18. more then this is the saying of the wise Man verified Two are better then one for if they fall the one will helpe vp his fellow but woe to him that is alone when hee falleth for hee hath not another to helpe him vp When men are apt through their drowsie sloth to neglect their waightie businesse or to forslow their iourney by ouer-sleeping themselues they hold it a great kindnesse in those that will awaken them and call them vp betimes though it bee not pleasant for the instant to be broken of their sleepe But what businesse so waightie as to make our election and calling sure what iourney more important then to trauaile towards our heauenly Countrey and wherein are wee more sluggish and apt to
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and
want of them wee want also this assurance how can wee haue any roome in our hearts for securitie to lodge in seeing they are wholly taken vp with feares and doubtings or at least with carnall securitie which keeps all quiet because it shuts our eyes and benummeth all our senses so as we cannot see nor feele our danger Finally these vertues and spirituall graces are our Christian armour which being buckled vnto vs is of high proofe to preserue vs in safetie against all assaults of enemies that would disturbe our peace but if they be wanting then like the Israelites Exod. 32. 25. we are naked dis-armed of Gods assistance dis-furnished of all munition and weapons wherby we might make any resistance against the encounters of our spirituall enemies and so an easie prey to be seazed on and led captiue by them §. 5 The fift means is to labour to be indued with those peciall sauing graces which are the causes of first knowledge and remembrance of God and his Attributes Secondly A liuely Faith More especially if we would vse the meanes whereby wee may in ioy this Christian securitie wee must labour to know acknowledge and remember Gods sauing Attributes as he exerciseth them towards vs for our good as his Wisedome Power All-sufficiencie Mercy Goodnesse Truth and the Rest For these are the foundation and ground of this securitie vpon which it is built and resteth of which if we are ignorant or forgetfull it is no more possible for this Fort of securitie to be erected in vs then to set vp a goodly building without a foundation or to make it durable if it be seated without other support vpon the Moores or Sands In the second place let vs labour after a liuely and iustifying Faith which is the condition of the Couenant vpon which alone all our safetie and securitie resteth and relyeth the alone instrument which vniteth vs vnto Christ and the only hand by which we receiue all Gods promises and the fruits and benefits which doe accompanie them Finally that impenetrable shield which repelleth all the fierie darts of Satan and maketh vs vndanted and without feare when wee are encountred with his tentations And therefore if we be indued with Faith there is cause enough why we should be secure seeing we are in Couenant with God and by vertue thereof vnder his protection the members of Christ who is so armed with power that all the malice of the Deuill and power of Hell are not able to vanquish or doe vs any hurt and haue all our vitall parts couered with a shield of proofe which cannot be pierced with all the Darts of Satans tentations Thirdly let vs vse all good meanes to Thirdly Affiance in God haue our hearts comforted and confirmed with firme affiance and confidence in God which is a fruit of the former grace wherewith if we be indued the Lord will be the Rocke of our refuge our Sanctuarie Psal 18. 1 2. 144. 2. and Castle of strength vnto which if we flee in the time of danger we may inioy safetie and securitie For the God in whom wee trust is able to supply all our wants to preserue vs in the day of danger and to defeate and bring to nought all the plots and practises of all our enemies and if we make him our hope and confidence he will be our strength and tower and he will so watch ouer vs with his prouidence that we may sleepe securely vnder the shadow of his wings Fourthly Fourthly Loue of God let vs seeke with all earnestnesse to haue our hearts inflamed with that heauenly fire of Gods loue which being but a reflection or little sparke of his diuine loue towards vs will be an euident signe to assure vs of it And this loue of God in vs and towards vs will worke in vs spirituall securitie in the assurance of Gods protection who so loueth vs and whom we so loue and this filiall affection when we finde and feele it in vs will cast out all seruile feare and make vs bold and confident in the sense and apprehension of his fauour towards vs knowing that hee who so deerely loueth vs is all-sufficient in wisedome and power to turne all things to our good and to make all our afflictions and tentations our Enemies power and our owne weaknesse to become helpes and furtherances to our saluation Fiftly if wee would Fiftly The feare of God haue this spirituall securitie we must by all meanes cleanse our hearts from carnall securitie and nourish in them the true feare of God For as well may we accord Light and Darknesse Fire and Water Good and Euill as spirituall securitie with that which is carnall Whereas contrariwise the true feare of God dwelling in vs will banish all other feares and make vs secure in those gracious Promises which the Lord hath made vnto all that feare him as namely that there shall bee nothing Psal 34. 9. 145. 19. wanting vnto them and that hee will fulfull the desire of them that feare him and will heare their crie and saue them So that if they be not short in desiring safetie and securitie the Lord will not be slow to grant it or though they should be wanting vnto themselues in this regard yet the Lord will not be wanting vnto them seeing he is both willing and able to doe exceeding abundantly aboue that wee can either Eph. 3. 20. aske or thinke Sixtly if we desire this securitie we must labour that Sixtly Christian righteousnesse wee may be alwayes found clothed with the garment of righteousnesse both the imputed righteousnesse of Christ applied by faith which doth perfectly free vs from all danger and bring with it peace Rom. 5. 1. of conscience and ioy in the holy Ghost and inherent righteousnesse and holinesse wrought in vs by vertue of Christs death and resurrection whereby wee are entitled vnto all the promises of Gods grace and protection made vnto the righteous and among the rest vnto them especially which concerne our safetie and securitie of which I haue before spoken Seuenthly which is like vnto the former wee Seuenthly New obedience must studie and indeauour to performe vnto God in lieu of thankfulnesse for all his benefits new obedience not that of the Law which is impossible but Euangelicall which is the obedience of faith when hauing respect vnto all Gods Commandements wee labour to walke in them with sincere and vpright hearts and with constancie and perseuerance Psal 119. 6. vnto the end And if wee thus seeke out this old and good Ier. 6. 16. way it will bring vs to this rest of spirituall securitie which we labour after If we take this sweet and easie yoke of Euangelicall obedience and hating all Pharisaicall pride learne of Christ to bee meeke and lowly in heart we haue his gratious promise for it that wee shall find Matt. 11. 28 29. this rest for our soules If we
which we did prepare them whereof if wee faile all our former labour will be vaine and fruitlesse For as it doth not auaile a man for the preseruation and comfort of his life that his granaries and store-houses are full of all good prouision no not to haue his table throughly furnished with all variety of meats if he doe not feed vpon them nor to haue his chests and wardrobe full of apparell if he doe not put them on nor miser-like to hoord vp treasures in abundance and neuer conuert them to vse nor imploy them for the reliefe of his necessity and comfort of his life so it will not profit vs at all for the nourishing strengthening and refreshing of our soules to make prouision in all kinds and to lay it vp in the store-house of our minds and memories if it be not applyed to our hearts and affections which are the most essentiall and vitall parts of a true Christian that they may nourish and comfort them and make them actiue and able to performe with cheerfulnesse all holy duties of a Christian life To which purpose there is further required after we haue by the discourse of our vnderstandings cleered and inlarged the matter whereon wee meditate with much variety that we now labour to bring all which wee haue thought vpon by speciall application to our owne particular vse and to worke and inforce it vpon our hearts and consciences that they may haue a liuely taste and thorow sense and feeling of it stirring vp our affections according to the nature and quality of the matter either to holy loue or hatred to admiration or contempt ioy or sorrow hope or feare desire or abhorring confidence or shame and so in the rest Thus if the subiect matter of our meditation be good both in it owne nature and vnto vs we are by considering the Authour and end of it the beauty and excellency the profit and benefit the necessity of hauing it and the misery of wanting it to worke it into our hearts by inflaming them with the loue and desire of it by stirring them vp with admiration in their pursuit and ioy in their fruition by affecting them with hope of obtaining them either in respect of matter or degree and with care and feare of losing or lessening them But if it be euill and wicked wee are by considering the causes and fountaine from which it springeth the pernicious ends whereto it tendeth the mischieuous effects which it produceth the deformity and basenesse the losse and misery vnprofitablenesse and maliciousnesse of it to worke our hearts to a further detestation and lothing to a contempt auersation and abhorring of it if by the tentations of our spirituall enemies it be pressed vpon vs or to shame and sorrow if they bee tainted with it and haue giuen it admission Neither must we content our selues with weake motions in this kind but wee must labour to worke in our hearts feruent affections and such as discouer much zeale and deuotion not thinking it enough to taste of these spirituall meats which the discourse of our vnderstandings hath set before vs and so to leaue them as it were standing vpon the table without receiuing by them any further benefit but we must hunger and thirst after them with longing and earnest desires we must labour to haue a thorow sense and feeling of their comfortable sweetnesse yea wee must swallow them downe and digest them not so much in our stomackes as in the ventricles of our hearts to increase the vitall spirits of our soules which may inable vs to liue the life of grace and make vs fit and vigorous for spirituall motion And the more we finde our selues affected with these spirituall delicacies and the more sweetnesse and benefit we rellish in them the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit setting vp as it were all our sailes when wee haue got a prosperous gale and when we are come to a good veyne in this golden mine we must not bee satisfied when wee haue made an entrance but dig into it further with more diligence incouraging and comforting our selues in this delightfull labour with these first good beginnings §. Sect. 4 That we must not be discouraged though we cannot at the first feele the fruit of our meditations But what if we cannot after some good indeuour feele the sweetnesse of this exercise yet we must not be discouraged and giue it ouer but vse all good meanes to recouer our taste and spirituall appetite seeing the cause of the defect is in their indisposition and not because this spirituall food wanteth sweetnesse And seeing it is not a matter intellectuall and subiect to the discourse of the mind but rather of sense and practice caused by a secret fitting and application of it to the obiect which is principally done by the Spirit of God working in our hearts and instrumentally by a liuely faith therefore we are not to labour so much to stirre vp our affections that we may rellish this sweetnesse by discourse of reason which worketh little vpon the sense and appetite and much lesse by vehement agitation of the body and outward parts to draw on passion like Actours vpon a Stage as some haue foolishly prescribed but applying the poynts whereon we haue discoursed by faith let vs labour to gaine the rellish and taste of sweetnesse in them rather by prayer then by arguments Neither let this discourage vs and interrupt our exercise but let vs submitting our selues to the good will and pleasure of God wait his leisure with meeknesse and patience expecting when he will be pleased to descend into our hearts by his holy Spirit to mooue and excite our affections as somtime the Angell into the Poole that hee might trouble the waters According to that in the Lamentations It is good that a man Lam. 3. 26. should both hope and quietly waite for the saluation of the Lord. Which if wee doe we shall assuredly finde the fruit of our labour For as the Prophet speaketh of vision so may I of this spirituall visitation It stayeth but for Habak 2. 3. the appoynted time but at the end it shall speake comfort to our hearts and not lye Though it seeme to tarry wait for it because it will surely come it will not tarry Yea if we be not discouraged with this delay but continue our exercise in obedience to God labouring to performe it as we are able when we cannot doe it in such perfection as we would the Lord when hee commeth to visit our hearts will bring in his hand double wages rewarding both our obedience and duty and also our faith and patience by filling our hearts with spirituall comforts quickening their appetite and replenishing them with holy affections So that though like greene wood they are not presently inflamed but need much blowing before they can be thorowly kindled yet if wee continue they will through Gods
greatest hatred and detestation which thou hast formerly imbraced with greatest loue seeing by them thou hast most dishonoured and displeased thy God and wounded thine owne conscience The other part of thy conuersion is that thou turne vnto the Lord that thou maist serue and please him in newnesse of life according to that of the Prophet O Israel if ye returne returne vnto me saith the Lord for it is not enough that thou cease to be the seruant of sinne vnlesse thou become a seruant of righteousnesse nor to be vnblameable before men vnlesse thou be holy before God nor to abstaine from euill vnlesse thou doest good nor to keepe thy selfe from mis-spending thy Lords Talent vnlesse thou doest by vse increase it to thy Masters aduantage And as in thy returning there is a change in the obiect from not some but all euill not to some onely but all good so if it be sound and sincere it is also to bee plainly discerned in the subiect or person that returneth and in the change of all his faculties and actions And therefore if thou truly repentest O my soule there is a change in thy mind from the darknesse of ignorance to the light of knowledge from errour to truth in thy conscience from dead workes to purity in thy will refusing that euill which formerly it imbraced and imbracing that good which in time past it reiected in thy heart from hardnesse to tendernesse from security and impenitency to true repentance from the loue of sinne to the loue of God and all goodnesse for Gods sake from lothing of spirituall things to hating of carnall and so in the rest of thy affections and passions If thy repentance be sincere Ephes 4. 23 24. it beginneth inwardly in thee my soule and proceedeth to the outward parts it beginneth in feruent desires proceedeth in good resolutions and earnest indeuours and sheweth both in our holy and righteous actions throughout the whole course of our liues and conuersations And howsoeuer it is imperfect in respect of degrees seeing we can neuer sufficiently whilest we liue heere bewaile and forsake our sinnes nor serue the Lord in holinesse and righteousnesse in any such perfection as the Law requireth yet if thou doest truly repent O my soule there is a perfection of integrity whereby thou labourest to serue and please thy God in renouncing all sinne and imbracing all righteousnesse and in the purifying of all thy powers and faculties outward and inward from corruption to holinesse And these are the parts of thy repentance O my soule containing in them the matter and forme §. Sect. 4 The final causes subiect and properties of repentance the contraries vnto it and comparisons which illustrate it The finall causes and ends of it are first that God may be glorified in the acknowledgement of thy sinnes and may be iustified in his righteousnesse when he iudgeth and magnified in his mercies when being guilty of sinne and condemned in thy selfe yea by thy selfe hee pardoneth all thy sinnes and iustifieth thee in the righteousnesse and obedience of Iesus Christ Secondly when out of the same grace and goodnesse hee freeth thee from not onely the guilt but also from the punishment of all thy sinnes his iustice being satisfied by Christs sufferings and obedience Thirdly that being freed from sinne and become the seruant of righteousnesse thou shouldest glorifie and please God in the whole course of thy life by mortifying thy sinnes and studying to serue him in thy new obedience Finally that thou maist hereby be assured of Gods fauour in this life and of euerlasting happinesse in the life to come and haue the peace and comfort of both in thine owne conscience The effects and fruites of thy repentance are the inward purity and sanctity of thee my soule from the pollution of sinne in all thy powers and faculties and thy exercise of these inward graces in the duties of piety towards God of righteousnesse and charity towards thy neighbours and of temperance sobriety towards thy selfe and an hearty desire and earnest indeuor to please thy God in all things both in thought word and deed by conforming them in obedience vnto all his Commandements The subiect or person to whom it onely belongeth is the elect and faithfull the repentance of all others being like that of Cain Esau Ahab Iudas and all hypocrites false and counterfeit The subiect in which this grace is exercised is the whole man and all the powers and parts both of his soule and body but principally it keepeth its court of residence and sheweth it chiefe vertue and power in thee my soule and aboue all other thy faculties in the change of thy mind and will thine heart and affections The obiect of thy repentance is sinne and that compleat righteousnesse required in Gods Law that being the thing from which thou fleest this that vnto which thou aspirest that it which thou labourest to mortifie and kill this that vnto which thou indeuourest to bee more and more quickened and reuiued The properties and qualities of it thou hast before seene in the seuerall parts The contraries vnto it generally considered are impenitency carnall security hardnesse of heart worldlinesse and prophanesse In the parts of it the contraries to humiliation and sorrow for sinne are pride out of an opinion of our owne righteousnesse for Christ came not to call such Pharisaicall Iusticiaries but sinners to repentance and an hard heart and seared conscience which cannot repent and on the other hand worldly sorrow for carnall respects which causeth death and hopelesse sorrow which being voyd of faith endeth in despaire and so plungeth those which so repent with Cain and Iudas into hellish condemnation Now to what wilt thou compare this grace of God O my soule It exceedeth all legall vertues in profit and necessity especially to vs who are imperfect in them and is exceeded of none but of faith and loue the fountaine of this streame and roots from which it springeth which if thou ioynest together and entertainest them like louing friends to liue and lodge in thee no misery my soule can make thee miserable no curse of the Law can hinder thy blessednesse no imperfection of other vertues or duties can keepe thee from the fruition of eternall happinesse whereas without these all other blessings are accursed vnto thee all shewes of other graces false counterfeit and vtterly vnprofitable To what then mayest thou compare this excellent grace and gift of the Spirit It is like the waters of Iordan which will purge thee from the filthy leprosie of all thy sinnes not by it owne inherent vertue but by the power of Gods Word and promise who hath assured all that truly repent of the remission of their sinnes and as it is a fruit and infallible signe of faith which assureth thee that thou truly beleeuest and art therefore purged from all thy sinnes in the precious blood of Christ It is like the precious balme of Gilead which is fit
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
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâ—to fiunt minus pauendi quantò magis assâ—â—eâ—i Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary