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
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
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
humane will were most iust and holy yet professeth that he sought not his owne will but the will of his Father who sent him Neither Ioh. 5. 30. must we only deny our own wils in al our doings that we may submit them vnto Gods but also in our suffrings that so we may say with Dauid Here am 2. Sam. 15. 26. I let him doe to me as seemeth good vnto him and with our Sauiour Christ himselfe If this Cup may not passe by me not my will but thine bee done The Mat. 26. 39 42. fruits and benefits of which resigning vp our selues wholly to the direction and disposing of Gods will are great and manifold For thus all our actions must needs be pleasing vnto God seeing they are conformable to his owne will We shall liue the life of Christ when being wholly mooued Gal. 2. 20. and ruled by his Spirit we shall doe not our owne wills but his and the will of his our heauenly Father We shal be partakers of the diuine nature as the Apostle Peter speaketh when as keeping his residence in vs by his 2. Pet. 1. 4. Spirit his holy will doth raigne and rule in vs. Wee shall greatly profit in humility which is that Christian ornament that chiefly maketh vs glorious in the sight of God Wee shall be contented in all estates and reioyce euen in tribulation and affliction because the will of God is fulfilled in vs vpon which our will dependeth Finally the will of God shall be vnto vs as a most skilful and faithfull Pilot which standing at the sterne will direct vs in all our courses in this our dangerous passage thorow the sea of this world and preserue vs safe in all tempestuous troubles from falling vpon the rocks and shelfes vpon which we would often run and make shipwracke of our soules if we followed not this guide but were led by the direction of our owne corrupt and vnskilfull wills or by the traditions of others who are as ignorant as our selues §. Sect. 3 The second rule respecting our Sauiour Christ namely that we aime at him as the mayne scope of all our actions The second rule of direction for the leading of a godly life respecteth our Sauiour Christ namely that we propound him as the maine scope and marke at which we ayme in all our actions not resting in the best duties which we performe as hauing in them any sufficiency to make vs happie and blessed but vsing them as helpes to gaine Christ and to confirme and assure our vnion and communion with him by whom alone wee attaine vnto happinesse The end of our legall knowledge is not chiefly that wee may obey it and so liue in our owne righteousnesse but to discouer our misery both in respect of sinne and punishment that thereby we may be driuen out of our selues vnto Christ and seeke in him righteousnes and Joh. 17. 3. saluation The end of the knowledge of the Gospell and of all other knowledge learning and wisedome is to bring vs to the knowledge of Christ and him crucified for the sauing knowledge of this onely would make vs happie though we were meere Ideots in all other things whereas if we had all other knowledge of the secrets of nature the profundity of all Arts and sciences yea euen of the highest and darkest mysteries of Religion yet wanting this alone wee should bee miserable And therefore the Apostle neglecting the excellency of all other wisedome determined 1. Cor. 2. 1 2. not to know any thing saue Iesus Christ and him crucified In respect of this hee esteemed all other gaine but losse and dung and propounded this vnto himselfe as his chiefe marke vnto which he pressed with all his power that he might know Christ and the power of his Resurrection and the fellowship Phil. 3. 10 14. of his sufferings being made conformable vnto his death In which when he had attained vnto it in some measure hee chiefely gloried The end Gal. 6. 14. of our faith must not bee to rest in it as an infused grace for which in its owne vertue we are accepted but that it may serue as an instrument to apply and appropriate vnto vs Christ and his righteousnes in and by whom alone we are iustified in the sight of God The end of our hearing and reading the Word is not chiefely to commend vs vnto God by the performance of a religious act of his seruice but that wee may thereby come to the knowledge of Christ apply him vnto vs by a liuely faith The end of our receiuing the Sacraments is to confirme and assure our vnion and communion with Christ The end of our prayers is not that for themselues and their owne feruency and holinesse they should bee heard and granted of God but onely in the mediation and intercession of Iesus Christ Finally the end of all the duties of a godly life and fruits of new obedience is not to satisfy Gods Iustice and merit heauen but to assure vs that wee are ingrafted as liuely branches in the true Vine Iesus Christ and that wee haue from him this sap of grace which maketh vs fruitfull seeing without him we could doe nothing and that we are partakers of the vertue Ioh. 15. 4 5. and power of his death and Resurrection vnto Iustification and the remission of the guilt and punishment of all our sinnes seeing wee feele them powerfull in vs for our sanctification and for the abating of the corruption and subduing in vs the power of sinne so that it no longer raigneth in Rom. 6. 12. our mortall bodies Now the reason why we must not rest in our Christian graces and holy duties themselues but onely vse them to another end propounding vnto them as their mayne scope the gayning of Christ and that wee may hereby be more neerely and firmely vnited vnto him is because nothing in vs nor any thing done by vs is pleasing vnto God in it owne worth and excellency but only as it is accepted in Christ the Sonne of his loue in whom onely hee is well pleased for euen our prayers themselues Mat 3. 17. 17. 5. are but a lothsome sacrifice vnlesse our high Priest taking them at our hands doe put them into his golden Censor and sweeten them with Apoc. 8. 3. the odoriferous Incense and fragrant breath of his mediation and intercession Our best righteousnesse being imperfect and stayned with our corruptions like a polluted cloth will not indure the pure and parching eye Esa 64. 6. of Gods strict Iustice vnlesse our imperfections be couered with the perfect righteousnesse of Iesus Christ and the pollution washed away in his most precious blood And therefore let not this bee the end of all our Christian duties in a godly life that they may bring vs directly vnto God in their owne credit or procure his fauour in their owne worth and excellency for then hee will iustly reiect both
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
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
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
this day and euer preserue me with thy prouidence from all dangers vphold me with thy Spirit that I fall not into sinne Direct me with thy Wisdome and strengthen me with thy power in all my thoughts words and workes that they may be acceptable in thy sight Blesse and assist me in the generall duties of Christianity and in the speciall duties of my calling that they may haue good successe and wholy tend to the aduancement of thy glorie the edification of my brethren and mine owne spirituall and euerlasting good Blesse thy whole Church and euery member thereof especially this in which I liue with all the Magistrates Ministers and people this Family and all to whom I am bound in any speciall bond of dutie beseeching thee to giue vnto vs all according to our seuerall necessities all those gifts and graces which thou in thy wisdome knowest needfull euen for Iesus Christ his sake to whom with thee and thy holy Spirit I ascribe all glorie and prayse power and dominion both now and for euermore Amen A Prayer for the Family in the Morning O Lord our God who by thine infinite wisdome and power hast created all things in heauen and earth and by thy gracious and all-ruling prouidence dost continually sustaine and preserue them wee thine humble and vnworthy seruants doe here in the mediation of Iesus Christ prostrate our selues before the Throne of Grace acknowledging that vnto thee belongeth all glory and prayse but vnto vs shame and confusion of face for whereas thou diddest create vs according to thine owne Image in wisdome holinesse and righteousnesse we haue falne in the loynes of our first parents from this blessed estate by transgressing of thy Commandement and thereby haue defaced thy glorious Image in vs depriued our selues of all happinesse and become liable vnto death of body and soule Yea wee haue deriued from our first parents not onely the guilt of their sinne but also the corruption of their nature which hath so ouerspred all the powers and parts of our soules and bodies that they are vtterly impotent and insufficient to performe any duties of thy seruice for which end they were created but most forward and cheerefull in the seruice of sinne and Satan From which roote of originall sinne wee haue brought forth those cursed fruits of actuall transgressions which we haue multiplyed against thy Maiesty by breaking all and euery of thy Commandements in thought word and deed euen from the beginning of our dayes to this present time Many haue beene our secret sinnes of which thou alone and our owne consciences haue beene witnesses and many haue wee committed in the view of the world to the dishonour of thy blessed Name and slander of our Christian profession Many haue beene our sinnes of ignorance the which vnto vs are vnexcusable because thou hast reueiled thy selfe and thy will so clearely vnto vs and many likewise haue beene our sinnes against knowledge and conscience and the good motions of thy holy Spirit Oftentimes haue wee sinned through frailty being surprized vpon the sudden with the violent and subtill tentations of our spirituall enemies and oftentimes wilfully aduisedly and deliberately after many vowes and promises of repentance and amendement We haue sinned against thee before our conuersion when as Satans throne being set vp in our hearts wee performed vnto him in all things cheerefull obedience and suffred sinne to raigne and rule in vs without any gainesaying or resistance and since wee haue beene called to the knowledge of thy Truth though wee haue submitted our selues as subiects of thy Kingdome to be gouerned by thy Word and Spirit yet haue we much failed in yeelding that obedience which is due vnto thee being so led captiue by our corruptions that wee could neither doe the good we would nor leaue vndone the euill we would not and though by thy holy Spirit wee haue cast Satan out of his Throne and vanquished the flesh with the lusts thereof so as they could not reigne ouer vs as in former times yet these enemies of our saluation doe still fight against our soules and being not quite cast out are as thornes in our sides and as prickes in our eyes disturbing continually our peace wounding our consciences and leading vs captiue vnto sinne And hereof it is that wee haue so often and vpon such slight occasions vtterly neglected the duties of thy seruice and when we haue set our selues about them haue done them so coldly and carelesly and discouered therin so many wants and weakenesses imperfections and corruptions that if thou shouldest deale with vs according to thy righteous Iudgement euen the best duties that euer we performed could not escape vnpunished O Lord our God make vs truely apprehensiue of our sinne and misery that we may humble our selues vnder thy mighty hand and turne vnto thee by vnfained repentance and not onely bewaile our sins past with vnfained sorrow but amend our liues for the time to come and so accept of vs in thy Best-beloued and whilest we are returning vnto thee meete vs in the way and like a tender Father imbrace vs in the armes of thy mercie Doe away all our sinnes and blot out all our iniquities and so wash and purge our defiled soules and bodies in the precious blood of thine innocent Sonne from the guilt and punishment of all our sins that they may neuer be layd to our charge neither in this world nor in the world to come Yea Lord let vs not only haue the benefit of thy grace in thy free pardon but also the comfort and peace of it by hauing it sealed through the inward testimony of thy Spirit in our hearts and consciences and for our better assurance let vs finde and feele the power and efficacie of Christs death and Resurrection thereby applied vnto vs as effectuall for our Sanctification as for our Iustification and for our freedome from the corruption of sinne that it may haue no longer dominion ouer vs and spirituall renuing vnto newnesse of life as well as from the guilt and punishment It is enough Lord and too much that Satan and sinne haue thus farre preuayled not onely for the bringing of vs into the state of death and condemnation but also for the condemning and crucifying of the Lord of life the nayling of his innocent body to the Crosse and the shedding of his precious blood Now Lord reward them as they haue deserued and pay them double into their bosome Breake the head of the old Serpent that though he hisse against vs with his tentations yet he may not hurt vs nayle our body of sinne vnto the Crosse of Christ and by vertue of his death crucifie our flesh and the lusts thereof that they may no longer haue dominion ouer vs but may like slaues be held in perpetuall subiection to our spirituall part Yea subdue the power of sin in all the faculties and parts of our soules and bodies Mortifie the corruption of our mindes and
15. 10. grace seeing of our selues we are not able so much as to thinke a good thought 2. Cor. 3. 5. Phil. 2. 13. but it is God alone that worketh in vs both the will and the deed §. Sect. 5 Of the excellency and vtility of humility And this is that humility which as it is in it selfe most excellent so vnto vs most profitable and therefore of vs to be much esteemed and earnestly 1. Pet. 5. 5. desired It is most excellent as being the most beautifull ornament which maketh vs appeare glorious in the sight of God in which respect the Apostle exhorteth vs to decke our selues with it Yea it adorneth all other vertues making them as the foyle the Iewell being in themselues rich and beautifull much more precious and glorious in the sight of God and men It is most profitable also for when we humble our selues and become euen with the earth we are thereby preserued from falling and when we iudge our selues we shall not be iudged of the Lord. Yea if wee humble our selues the Lord will exalt vs and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12. acknowledge our sinnes we shall depart iustified and find God faithfull 1. Ioh. 1. 9. of his promise in forgiuing vs our sinnes So the Apostle Iames Humble your selues in the sight of the Lord and he shall lift you vp And the Apostle Jam. 4. 10. Pro. 15. 35. Peter Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time And thus the Lord exalteth the humble by inriching them with all his gifts both temporall spirituall and eternall With temporall benefits for by humility and the feare of the Lord are riches honour Pro. 22. 4. and life With spirituall graces for he resisteth the proud but giueth his 1. Pet. 5. 5. grace to the humble Hee filleth the hungry with good things but sendeth the proud empty away For he a Psal 25. 9. Mat 11. 25. Pro. 11. 2. teacheth them his wayes and reuealeth vnto them the secrets of his Kingdome making them thereby wise vnto their saluation He giueth them the grace of iustification and the b Luk 18. 12. Mat. 11. 28. forgiuenesse of of all their sinnes Hee maketh them c Gen. 32. 10. 1. Chro. 29. 15. thankefull in prosperity acknowledging themselues with Iacob and Dauid lesse then the least of Gods mercies and that all the good which they haue they haue receiued it from God and not onely patient but also thankefull d Lam. 3. 22. in greatest afflictions acknowledging that it is the mercies of the Lord that they are not vtterly consumed He blesseth them with his e Esa 57. 15. Iob 22. 29. presence taking delight to dwell with them that are of an humble heart and contrite spirit and so with his power and prouidence safegardeth them from all euill Finally in the life to come he crowneth humility with eternall glory and felicity according to that of our Sauiour Blessed are the poore in spirit for theirs is the Kingdome Mat. 5. 3. of heauen So that humility is not onely it selfe a most excellent grace but the chiefe meanes also of obtaining all other graces seeing God giueth them onely to the humble For they only shall haue the riches of Gods best and most precious gifts who will bee thankefull vnto God for them those onely are thankefull who highly esteeme them and they alone make this estimate who haue felt the want of them and earnestly desired them and they and no other haue thus done who are thorowly humbled in the sight and sense of their owne pouertie emptinesse and nakednesse §. Sect. 6 Of the meanes whereby we may attaine vnto humility And thus when our hearts are inlarged with that loue of this excellent and profitable grace let vs in the next place carefully vse all good meanes whereby we may be decked and adorned with it And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wisedome glory power iustice and goodnesse and then the opinion of our owne worth will vanish like the light of a candle when the Sunne shineth in its full brightnesse and our seeming perfection which much pleased vs when we beheld it alone or compared it with others who come short of vs will appeare to be nothing but imperfection and wee vile and of no worth in our owne eyes Secondly let vs compare our state as it is with that it was in our creation and there will be great cause of humiliation in the best gifts and graces in vs seeing they are but the ruines of an old building and like base worne-out ragges of sumptuous apparell Thirdly let vs compare our vertues and duties with that which the Law requireth and so we shall haue good cause to be cast downe in the sight of our imperfection when we see what perfection euen vpon the penaltie of the curse it exacteth of vs. Fourthly let vs meditate on the matter whereof we are made and into which we shall againe be resolued and then may wee in all humility say with Iob to corruption Thou art my father and to the Iob 17. 14. worme Thou art my mother and my sister yea with Dauid that we are wormes and no men And acknowledge with Abraham that wee are but dust and Psal 22. 6. Gen. 18. 27. ashes vnworthy to appeare in Gods presence or to make any suite vnto him Fifthly let vs set our many and grieuous sinnes before vs our originall corruption which is the roote of all wickednesse and our actuall transgressions both of omission and commission and withall the wrath of God and curse of the Law due vnto them and this will make vs with the Publicane to cast downe our eyes and smite our brests and with broken and contrite hearts to cry out God be mercifull vnto me a sinner Luk. 18. Sixthly with our graces and vertues let vs compare our vices and corruptions and so our few graines of gold will be couered with such a masse of drosse our small quantity of good corne mixed with so much chaffe that our good parts will not so much lift vs vp as our ill will pull downe and humble vs if we weigh them in the ballance of an vnpartiall iudgement Seuenthly let vs remember that we haue nothing but what we haue receiued 1. Cor. 4. 7. and 15. 10. and that by the grace of God we are that we are and therefore let vs not boast as though we had not receiued them but retaining the ioy and comfort of Gods graces vnto our selues let vs returne all the praise and Iam. 1. 17. glory vnto him whose gifts they are and not carry our selues as proud owners but as humble and thankefull debters Eighthly let vs consider that what good things soeuer are in vs they are the Lords talents of Luk. 16. 2. which we must giue an account at
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed
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.
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
yet in the euening before he goe to bed For though this something be better then nothing yet consider that the morning sacrifice was no lesse required of God then the euening that the seruants of God haue risen betimes to call vpon him that we cannot looke to prosper in any of our labours if we haue not first craued Gods blessing vpon them that we are daily subiect to many dangers to fall into many snares of the diuell to bee ouercome of his tentations to bee attached with Gods Iudgements and to be plunged into many perils which are daily incident vnto the life of man yea that before night wee may be strucken with sudden death as many others haue been whom we haue knowne and heard of and so be arrested and called to the barre of Gods Iudgement to plead guilty or not guilty before wee haue presented our selues at the Throne of grace to sue forth our pardon and then how fearfull is our condition if we are thus taken away in our sinnes From all which dangers we shall be secured if wee conscionably performe this daily duty of morning prayer and neuer goe about our worldly businesse till wee haue gotten our pardon to carry with vs. §. Sect. 3 That before we pray we must vse preparation and what is required vnto it Now being by these reasons perswaded to the daily practice of this duty let vs in the next place consider how we may so performe it as that Psal 108. 1. it may be acceptable vnto God and profitable for our owne saluation And vnto this many things are required before in and after our prayers Before is required preparation for as Dauid speaketh of praising God so may we of prayer in all kindes our hearts must bee prepared and so must our tongues before wee can pray And as they that meane to make any good musicke doe first set their instruments in tune so must wee before we can make any sweet melody in Gods hearing tune our hearts that they may be fit for this action And if we will not speake vnto our Prince rashly and vnaduisedly but prepare our selues by due meditation both in respect of the matter and manner of our speech how much more should Eccles 5. 1 2. we auoyd rashnesse of mouth and hastinesse of speech when as we speake to the soueraigne King of heauen and earth Now in this preparation wee must examine our sinnes that wee may afterwards humbly confesse them and craue pardon especially we are to search out those whereby we haue most displeased God and wounded our owne consciences and wherunto our corrupt nature is most inclined and also labour to finde out our speciall wants and those gifts and graces in which we are most defectiue or of which in respect of our present occasion wee most stand in need that accordingly wee may frame out suits and presse them vnto God with more efficacie and feruency of desire Secondly we must looke to our feet that is to our affections as the Wise-man exhorteth and examine Eccles 5. 1. with what disposition we come vnto prayer whether as earnest suiters that will haue no deniall or after a cold carelesse and formall manner for custome rather then conscience sake especially wee must bee carefull to banish out of our minds and hearts all worldly and wandring 1. Tim. 2. 8. thoughts carnall lusts wrath doubting maliciousnesse c and that wee be heauenly-minded and haue our hearts fraughted with holy desires hungring and thirsting after the gifts and graces which we intend to beg at Gods hands Finally we must take heed that wee doe not present our selues before God in our impenitency but if wee be guilty of any sinne Prou. 28. 9. Psal 66. 18. Esa 59. 1 2. we must bewaile it and promise amendment For our sinnes vnrepented of stand as a wall of separation betweene God and vs hindring his blessings from descending and our prayers from ascending especially wee must bewaile our want of charity and purposes of reuenge for as wee forgiue Math. 5. 23. and 6. 14. men their trespasses so will God forgiue vs. And because wee are so dull and auerse to this holy duty that by all our meditations we cannot as we ought prepare our selues vnto it therefore let vs intreat the Lord before we make any other suit vnto him that hee will prepare our mindes and hearts aright and so assist vs with his grace and holy Spirit that wee may performe this high holy duty in some such maner as may be acceptable in his sight In our prayers diuers things are required As first in respect of the obiect that we pray onely to God our Father in heauen as our Sauiour hath taught vs. Secondly in the alone mediation of Iesus Christ For as there is but one God so there is but one Mediator betweene God and 1. Tim. 2. 5. man the man Christ Iesus Thirdly seeing through our ignorance and corruption we cannot pray as wee ought therefore wee must craue the assistance of God the holy Ghost which helpeth our infirmities and maketh intercession for vs with sighes and grones which cannot be expressed In respect of Rom. 8. 26 27. Zach. 12. 10. the subiect or party that prayeth diuers things are required first in respect of his person secondly in respect of his action In respect of his person 1. that he be a faithfull and righteous man For they that draw neere vnto God must be holy as he is holy not in the perfect holinesse and righteousnesse Leuit. 19. 2. and 10. 2 3. which the Law but which the Gospell requireth that is in respect of sincerity and integrity desire resolution and indeuour For the prayer of the righteous man onely is effectuall and the Lord satisfieth their desires alone that feare him Neither can our suites be acceptable vnto God Iam. 5. 16. Psal 145. 19. Prou. 15. 9 29. before our persons are accepted according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him And so Dauid saith that the eyes of the Lord are vpon Ps 34. 15 16 17 the righteous and his eares are open to their cry But the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth And therfore our care must be if we would pray with hope to be heard to lift vp pure hearts and hands vnto God not in their owne naturall purity but as they are washed with the blood of Christ Besides which washing of Iustification we must labour after the spirituall washing of Regeneration that we may be cleansed by the water of the Spirit applying vnto vs the vertue of Christs death and Resurrection and the washing of repentance bathing our selues in the teares of hearty sorrow and contrition because by our sinnes we haue displeased our gracious God And if wee prepare our hearts
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
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 §.
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
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
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
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies
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
walke with God as Enoch and like Elias his body in the fiery Chariot it carryeth our soules into heauen By it in our solitarinesse wee inioy God and our selues and by conuersing with him we are fitted and made profitable for all good company In a word as one saith all spirituall profit and progresse in godlinesse proceedeth from reading and meditation for what wee know not we learne by reading and by meditation hold it when we haue it And as it is the meanes of all grace and goodnesse in this life so also it assureth vs of all glory and happinesse in the life to come For Blessed is the man who so delighteth in the Law of the Lord that hee doth meditate in it day and night §. Sect. 7 The third reason taken from the necessity of this exercise The third and last reason is taken from the necessity of this holy exercise the neglect whereof depriueth vs of all the former benefits and priuiledges For thereby we lose the comfort and ioy which wee haue in this sweet communion with God we become insensible of our sinnes and spirituall wants and so grow carelesse in vsing those good meanes for the mortifying of the one and supplying of the other Wee take the ready way to continue in carnall security and to liue in our sinnes without repentance We lye open to the tentations of our spirituall enemies and easily fall into their secret ambushments at vnawares by reason wee neuer thinke of them nor of the meanes whereby we may escape them We are soone deceiued with our owne false hearts when as wee neuer sound their deceits vnto the bottome and giue Satan leaue to fill them with worldly and wicked thoughts and with sensuall and carnall desires and lusts when as he findeth them like empty houses swept cleane and cleered Mat. 12. 45. of all good meditations and garnished with sloth vanity security the chiefe ornaments wherein he delighteth We lose piece-meale all our spirituall armour and not repairing the breaches which haue been made by the enemies of our saluation we lye open to their assaults are easily vanquished in the next incounter whilest wee neuer thinke of any approching danger We defraud our soules of a chiefe part of their food whereby they should be nourished in all sauing grace and strengthened vnto all Christian duties we lose the heat and feruour of our zeale and deuotion which being no naturall qualities residing in their proper elements coole and decline vvhen we withdraw from thē the fuell by which they are nourished Wee lose the comfort of our heauenly freedome when as we neuer haue our conuersation there and suffer our hearts to lye groueling vpon the earth without any spirituall motions which like the peyzes plummets of a clock do naturally descend sinke downe vnlesse they be often pulled vp with spirituall and heauenly meditations Finally we put out or cloze vp the eyes of our soules so as they cannot looke into our selues nor into our spirituall estate to see our miseries that we may be humbled nor the meanes of our freedome and deliuerance that wee may be comforted our pouerty and defects nor Christs riches and full payment our naturall defects and spirituall abilities in him that strengtheneth vs our gifts and graces our wants and weaknesses our sinnes committed our duties neglected or performed our dangers and meanes to escape them our way to happinesse and what progresse wee haue made in it And as we cannot through this neglect of meditation take notice of our selues so are we thereby estranged from God neither seeing nor obseruing his nature or attributes his mercy to loue him his iustice to feare him his power and truth in his promises that we may beleeue and trust in him the administration both of his benefits conferred vpon those that loue and obey him nor of his Iudgements and punishments threatened and inflicted vpon those who continue in their sinnes that by this experience of others good and harmes wee may become wise in chusing such a course as may gaine the one and auoyd the other CAP. XV. Of extraordinary Meditation §. Sect. 1 What extraordinary meditation is and the subiect of it ANd thus much of meditation in generall The which howsoeuer it doth not easily admit of any formall distribution 1. Thes 5. 17. according to the strict rules of art yet it may like prayer be distinguished into two kinds For as prayers are either extraordinary and at large the which are continually to bee made and at any time whatsoeuer when any fit occasion or opportunity is offered either of petition or thankesgiuing the which we call Eiaculations or else ordinary and at set times when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner So our meditations may be distinguished into such as are extraordinary and at large or else ordinary and at set times when as with due deliberation and preparation setting all other things apart we settle our selues to spend some time in this religious exercise The former sort of meditations are sudden and continually in vse when any occasion or opportunity is offered and obserued by outward obiects presented to our senses especially the sight and hearing or by some inward conceit in our imagination or discourse of our minds whereof we may make some spirituall vse and raise vp our minds from the earth towards heauen in some holy meditation The which may be done at all times and in all imployments as in the workes of our callings or in our honest recreations when wee are in company or solitary and by our selues But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of meditation when either they put vs in mind of their and our Creator or of some of his attributes shining cleerly in them In the former respect Dauid saith that the heauens declare the glory of God and the firmament sheweth Psal 19. 1. and 69. 34. and 89. 5. his handy worke that is offer vnto vs fit occasion of glorifying God when as we see their excellency and order and of admiring and magnifying his wisedome and power who was able of nothing to make so goodly a frame and excellent workmanship And in regard of the latter hee telleth vs in another place that they did occasionally as good Schoole-masters teach him another lesson namely to see and admire the infinite loue and vndeserued goodnesse of God towards mankind When I consider saith he the Psal 8. 3 4. heauens the worke of thy fingers the Moone and the starres which thou hast ordained What is man that thou art mindfull of him and the sonne of man that thou visitest him And thus Salomon sendeth the sluggard to the Ant to Prou. 6. 6. Esa 1. 1. learne of her diligence and Esay a refractory people to the Oxe and Asse to learne duty and obedience and Ieremy the negligent and secure
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
perfect obedience Hee is infinite and therefore the actions of all things finite must tend vnto him and bee determined in him as their supreme end And being infinite hee is but one onely God and therefore requireth our whole seruice there being none other to be worshipped and serued but he alone He is an holy Spirit and therefore must be serued not onely outwardly with our bodies but also with our soules in spirit and truth He is in his nature most pure Joh. 4. 24. and simple without mixture or composition and therfore we must yeeld vnto him simple and pure obedience without any by-respect or the mixture of humane inuentions with his most pure and perfect will Hee is eternall and is therefore to be serued and glorified in all ages and from the beginning to the end of times seeing he is to day yesterday and Heb. 13. 8. the same for euer and alwaies liueth to reward those that serue him and to take vengeance of them who rebell against him He is immutable and vnchangeable in himselfe and in his loue goodnesse bounty mercie and iustice toward vs and therefore ought to be serued of vs dayly and constantly without any leuity or wauering seeing there is no change in him towards vs. He is immense and omniscient so that wheresoeuer we are we are in his presence whatsoeuer we doe we are in his sight and therefore we are alwaies and in all places to carry our selues in all dutifull obedience as being euer in the view of our Lord and Master who standeth by and taketh notice of all our actions He is all-sufficient to reward our seruice and to preserue all those who depend vpon him against all enemies and therefore we must not be discouraged in his seruice by any worldly or spirituall wants seeing he is abundantly able to supply them nor by the aduerse attempts of any that oppose vs seeing he alone though we had no other helpes is sufficient to protect vs and to bring to nought whatsoeuer might or malice seeketh to hinder vs in the waies of godlinesse He is God blessed for euer yea blessednesse it selfe in whose fruition consisteth all happinesse and therefore ought to be serued with all the powers of our bodies and mindes seeing he only is able to make vs blessed He is Almighty and able to doe whatsoeuer pleaseth him the which also should effectually withdraw vs from all 1. Cor. 10. 22. Ier. 7. 19. sinne seeing thereby wee prouoke him to wrath who is powerfull to punish vs and moue vs to serue him in all Christian duties seeing hauing all power in heauen and earth he is able to reward vs in our wel-doing He is true yea truth it selfe and in this regard ought to be serued seeing he will most assuredly make good all his gracious promises which he hath made to all that serue and please him and contrariwise will bring to passe all his fearefull threatnings against those who neglect and disobey his commandements His will is absolutely good and the most perfect rule of righteousnesse and therefore our wills and actions must be conformable vnto it seeing so farre as they digresse and differ they are wicked crooked and erroneous So also the Lord is good yea the chiefe and supreme Goodnesse vnto which all things are to be destinated as their principall and supreme end the which should make vs deuote our selues wholy vnto his seruice seeing thereby both wee and our actions doe attaine vnto their supreme end and chiefe perfection and contrariwise become vaine and to no purpose if we and they be not thus imployed He is holy yea holinesse it selfe and therefore ought to be serued in holinesse and righteousnesse of all that approch neere vnto him and would be esteemed of his family for being himselfe holy he delights in those who are like him in holinesse neither can his pure eyes indure sinnefull pollution as being most contrary to his diuine nature He is gracious bountifull and munificent and therefore is to be serued with all diligence and cheerefulnesse seeing he who is so beneficent and liberall to all his creatures will be vnspeakeably bountifull towards those who glorifie him by their willing obedience He is louing gracious yea Grace and Loue it selfe and therefore being also infinitly louely deserueth worthily all loue and that wee should bring forth the fruits of it by doing all things that are pleasing in his sight He is most mercifull gentle patient and long-suffring and therefore is to be serued with all cheerefulnesse and comfort seeing he is so mercifull that he pardoneth all our sinnes so milde and gentle that he passeth by all our infirmities so patient and long-suffring that when wee are slack and slothfull in our dutie he doth not presently inflict deserued punishment but beareth with vs and expecteth our amendment He is iust yea Iustice it selfe the which also should make vs spend all our time in his seruice seeing without any respect of persons Act. 10. 34. he is the same to all that obey him and will not faile to recompence to the full our labour of loue nor to giue vnto vs that rich inestimable wages wherewith he hath graciously bound himselfe by couenant to reward our seruice nor contrariwise to inflict deserued punishments vpon those who being bound to serue him neglect their dutie And thus also those attributes which are improperly ascribed vnto God as shewing rather his actions then affections and his workes towards vs rather then his nature in himselfe may also yeeld vnto vs powerfull reasons which may moue vs to serue him As his anger and hatred against sinne and sinners which is nothing but his rewarding Iustice recompencing them as they haue deserued may moue vs effectually to flee all sin and wickednesse seeing his wrath is a consuming fire and wee like stubble before it in which regard it is a fearefull thing to fall into the hands of the euerliuing God His ioy whereby he Heb. 10. 31. delighteth himselfe in those that feare and loue him and so also replenisheth them with all ioy and happinesse in the fruition of him and his loue His sorrow and displeasure when wee vnkindly grieue him by our sinnes who hath beene so kinde vnto vs and if we make him sorry who is our ioy who shall glad our hearts in the day of our sorrow and comfort vs in our mourning His repenting in doing vnto vs the good he hath promised when wee doe euill and in bringing vpon vs his Iudgements threatned when wee turne from our sins and reconcile our selues vnto him by our wel-doing Finally his iealousie which is mixt of loue and anger should make vs wholy deuote our selues to his seruice seeing he can abide no corriuals in our loue and dutie but will be loued serued with all our hearts and with all our soules and therefore wee must not deuide our selues betweene God Matth. 22. 37. and the deuill the world and our
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
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
exercises for the increasing of his graces in vs notwithstanding that God in so many places reiects these heartlesse sacrifices lip-labour and hypocriticall Esa 49. 13. formalities and being a Spirit doth require of vs such a seruice as is performed Mat. 15. 8. in Spirit and truth Thus they thinke that God is serued in an acceptable Ioh. 4. 24. manner when they repeate the Lords Prayer though they doe not vnderstand any one Petition in it and when they rehearse the Beliefe and the ten Commandements which they also vse in stead of Prayer not vnderstanding aright any one article of their faith nor any precept of the Decalogue and that they haue by this repetition blessed themselues sufficiently for the day following though a little child who is destitute of all sauing knowledge is able to performe this taske as well as they That they may liue in their sinnes without repentance vnto old age or the day of sickenesse and death and that God is so gracious that he will forgiue all their sinnes if before they depart this life they haue but leasure to say Lord haue mercy vpon me though the Scriptures teach vs that he who turneth Pro. 28. 9. 15. 8. 1. 24. 28. Zach. 7. 11 12. away his eare from hearing the Law his prayers are abominable that God abhorreth euen the very sacrifices of the wicked and that those who stop their eares when God calleth shall not be heard when they call and cry vnto him Finally they suppose that they can repent when they list though it be a free grace of God which must be accepted when he offereth it and cannot be reasonably expected if it be refused and reiected when he tendreth it vnto vs. In respect of the Christian life it selfe and the graces and duties required vnto it they doe all delude themselues with a false and erroneous iudgement For they cannot perswade themselues that the godly life is best and most blessed nor that there is such necessity of it as Preachers would beare them in hand but that they may take heere their full swindge in pleasure and set their hearts vpon riches and other worldly vanities and yet bee assured of heauenly happinesse as well as those who are most scrupulous and precise though the Scriptures tell vs that wee cannot serue God and Mammon that if wee loue the world the loue Matth. 6. 24. 1. Ioh. 2. 15. of the Father is not in vs because the loue of the one is enmity against the other that without holinesse we cannot see God and that the way to Iam. 4. 4. Heb. 12. 14. Matth. 7. 12. heauen is narrow and the gate so straight that without much striuing wee cannot enter into it Thus they imagine that they neede not to take such paines in hearing many Sermons seeing the Preacher can tell them no more then they know already namely that they must loue God aboue all things and their neighbours as themselues that the best faile in this and that wee are all sinners and must be saued onely by Iesus Christ Though the Scriptures truely preached are not onely the spirituall seed to beget vs but the food also to nourish vs the strong power of God to saluation to all that beleeue and the sword Rom. 1. 16. of the Spirit to defend our selues and beate backe our enemies Our heauenly Schoole-master to teach vs the way and the meanes also whereby wee may be enabled to walke in it and finally our guide to direct and leade vs by the hand and our comforter to support vs when wee are ready to faint in our iourney That it is sufficient if wee leade a ciuill life and be no heynous malefactours as murtherers theeues adulterers and such like and that wee are good Christians if wee doe no man harme if wee doe no good though he who hid his talent in the earth and did not increase it was cast into outer darkenesse Diues tormented in hell because he releeued not Lazarus And though our Sauiour professeth that hee will reiect at the day of Iudgement not onely oppressours theeues and mutherers but those also who haue not fed the hungry and clothed the naked Thus they thinke that they haue abundantly discharged their dutie if they haue for worldly ends had some respect to some duties of the second Table as keeping their word and dealing iustly and giuing now and then an almes howsoeuer they haue wholy neglected the duties of the first Table and haue made no conscience of Gods seruice and Sabbaths though piety be the ground and foundation of all obedience without which Iustice and morall honesty haue no true subsistance That they neede not to labour after the knowledge of God and his will because they are vnlettered and vnlearned though without knowledge of the maine principles of Religion there can be no Faith and without Faith no Saluation That they haue good hearts towards God though their speeches be filthy and prophane and their actions wicked and mischieuous notwithstanding that our Sauiour hath told vs that Matth. 7. 18. 15 18 19. the tree is knowne by its fruit and that such as the fountaine is such also are the streames that flow from it That wee are all sinners and full of infirmities and humane frailties and therefore they must be excused when wittingly and wilfully they fall into grieuous sinnes though the Apostle telleth vs that he who thus sinneth is not borne of God but 1. Iob. 3. 8 9. that he is of the deuill if with full swinge of will he doe him seruice That they are in Christ and therefore haue escaped condemnation though the Apostle saith that all who are in him walke not after the Rom. 8. 1. 2. Cor. 5. 17. flesh but after the Spirit and that all who haue put on Christ are become new creatures and being ingrafted into this Vine doe bring forth fruits in Iob. 15. 2. him Thus they erroneously alleadge that because Christ came to Matth. 9. 13. 11. 28. saue sinners therefore though they continue still in sinne they may haue their part in this saluation whereas this comfort onely belongeth vnto repentant sinners who labour and grone vnder their sinnes as vnder an heauie burthen and being weary of it doe flee vnto Christ for ease Thus they abuse Gods eternall decree of predestination concluding that because he hath decreed and ordained all men either to life and saluation or to death and destruction and his counsell must stand being immutable and vnchangeable therefore it is no matter how they liue for if they be ordained to life they shall be saued liue how they list or if to destruction they cannot attaine to saluation though they take neuer so much care and paines in Gods seruice The which their conceit is quite contrarie to the Scriptures which teach vs that God hath in his decree of predestination included the meanes with the end so that it is
be merry which they would not be so desperately mad to doe if that terrible voyce of God still sounded in their eares Thou foole this night thy soule shall bee required of Mat. 24. 45 46. thee then whose shall those things be which thou hast prouided But contrariwise if with the wise seruant they well waighed the vncertainty of their Lords comming to call them to an account they would still be prepared and be in readinesse that they might enter with him into his heauenly ioyes Neither is there any better meanes to remooue this impediment then to meditate often not onely of the momentany shortnesse of our liues but also of the great vncertainty of this short time For if wee would seriously consider that our life in respect of eternity is but as one day yea an houre a minute a moment that it passeth away as swiftly as a Weauers shuttle as a tale told as a Post and is but a flower a vapour a shadow yea as vanity it selfe If we would also remember that this short time is also vncertaine seeing we may dye to day as well as to morrow this very houre as well as the next hauing no assurance of any more time then the present as being tenants at will who hold not life by lease but onely at the Lords pleasure without so much as a minutes warning And finally seeing in this short and vncertaine time euerlasting life and saluation is either gotten or lost what folly and madnesse is it to goe on in our sinnes and neglect all Christian duties in hope of long life and to hazard our precious soules vpon so vncertaine and tickle a poynt It may be thou shalt liue another yeere and it may bee not another day The which resteth not onely on a possibility but vpon some probability likewise in respect of those innumerable dangers which outwardly beset vs and the inward infirmities of our fraile nature which being the matter or as it were the harbingers of death wee carry still about and in vs which is also made more likely by the experience of many others who haue been taken away suddenly in the prime of their age and chiefe of their strength not hauing had so much as a dayes or houres warning And shall we venture our chiefe iewels our precious soules which are of much more price vnto vs then ten thousand worlds vpon may-bees and vncertaine hopes which being once lost can neuer be recouered Shall we hazard the euerlasting ioyes of heauen which are vnspeakable and inestimable and indanger our selues to intolerable and endlesse torments in hell fire vpon some likelihoods onely which haue so often failed It may be thou shalt liue as long as thou expectest And what then gainest thou in this course of wickednesse but the pleasures of sinne accompanied with the present checks and terrours of an euill conscience and the feares of imminent and approaching iudgements and attended vpon at the best with continuall sorrow and repentance euen to the day of death And it may be thou shalt die before thou art prepared for it by repenting for thy sinnes and deuoting thy selfe to Gods seruice And then what losest thou in lieu of the former gaines which are so vaine in true value and momentany in continuance Surely those pleasures which are at Gods right hand for euermore the ioyes of heauen the fellowship of the Saints and the vision and fruition of God and his Christ who being infinite in all goodnesse beauty glory and all perfection doe make all those perfectly and eternally happy who hauing faithfully serued them in this life shall see and inioy them in the life to come §. Sect. 2 That carnall presumption is a great impediment to a godly life The second corrupt affection which hindreth vs in the duties of a godly life is carnall presumption which carrying with it some shew and semblance of a strong faith in the opinion of those who are blinded with ignorance becommeth vnto them a notable impediment hindring them from the profession and practice of true godlinesse Yea it is the deuils ordinary preuailing weapon wherewith hee assaulteth secure worldlings which hee findeth by common experience so powerfull for his purpose that for the most part hee vseth no other vnlesse they haue wounded their consciences with committing of some horrible and outragious sinnes which will suffer them to entertaine no hope of Gods fauour and mercy in the forgiuenesse of them In which case hee possesseth them with terrours and feares and driueth them into the contrary extreme of desperation The which hee also doth when hee hath to deale with melancholike persons who being naturally of a timorous and fearefull disposition cannot so easily be perswaded to presume when there is no cause Otherwise hee seldome awakeneth their sleeping consciences but carrieth them quietly to hell and destruction without noise For the more sensible we are of our disease the more we feare the issue of it and the more earnest and diligent we are to seeke all meanes of helpe vnlesse we haue no hope of cure In which regard it may be truely said that whereas one perisheth through despaire many hundred are plunged into destruction by security and presumption so much more dangerous this is then the other although nothing so horrid and terrible to looke vpon Now this presumption may be considered in respect of the obiect either generally or more specially Generally when as we presume of Gods mercy and goodnesse of the pardon of all our sinnes and of the saluation of our soules without any sound ground or warrant out of Gods Word when as wee are in no sort qualified and fitted to receiue them The fruit and effect of which perswasion is a purpose and resolution to continue still in our sinnes because God is mercifull to forgiue them and to neglect the duties of a godly life because they are not onely tedious and irkesome vnto vs but also of no great necessity seeing God respecting our frailty and weakenesse will receiue vs to grace and mercy Whereas contrariwise a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance and perswading vs of Gods loue doth worke in our hearts true loue towards him againe and a desire and indeuour to expresse it in all holy obedience to Gods will that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse and heartned to continue in their sinnes whilest they plead that Christ came to saue sinners and that his death and merits as they are sufficient in themselues to satisfie Gods lustice so they will bee effectuall vnto them for their iustification and saluation though they bee not so strict and precise in making conscience of all sinnes or in practising the duties of a godly life §. Sect. 3 Of the meanes to remoue the former impediment Now if we would auoyd these impediments let vs know and
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
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
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
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
come out of our naturall ignorance and to haue our minds illightned with the knowledge of God and of those attributes whereby his true feare is wrought in our hearts as his omnipotent power omniscient wisedome omnipresence iustice trueth mercie goodnesse and the rest For there are scarce any that are ignorant of these who are not wholly possessed with carnall securitie neither doth it make them watchfull and fearefull to be compassed about with desperate dangers because liuing in the blindnesse of ignorance and in such palpable darknesse as obscureth all things they want both light and sight to see and apprehend them §. 2 The second remedie is to consider and meditate often on Gods attributes The second meanes and remedie against securitie is not onely to know God and his attributes but also often to meditate and consider of them As still to thinke and remember that hee who seeth all things seeth and beholdeth our most secret actions yea searcheth our very hearts and reines discerning euery turning and winding in this Labyrinth much better then we our selues So Salomon The eyes of the Lord are in euery place beholding the euill and the good Prouerb 15. 3. And Iob I know that thou canst doe euery thing and that no thought can be with-holden from thee Iob 42. 2. And therefore Dauid setteth God continually before him I haue saith he set the Lord alwayes before me because he is at my right hand I shall not be moued Psal 16. 8. and Psal 119. 168. Yea a Deus totus est senâ—us totus viâ—us totus â—udiâ—us Plâ—â— hist 〈◊〉 l. â— c. 7. that he looketh not thus vpon vs afarre off he being in heauen and we on earth but being in all b Sphaeâ—â— cuius â—enâ—â—um vbique circâ—mfâ—rentia â—uâ—quam Empâ—â—ocles Psal 1â—9 8 9. places alike is present with vs and standeth by to see how in all things we carrie our selues and not as an idle speculatour only to gaze on our actions with either liking or dislike of them but as our c Magna tibi custodâ—a necessaria est qui ante ocules â—udicis vâ—uis cuncta cernentis Bernard mâ—dâ—t c. 6. Iudge who will either acquit and reward vs if we doe well or condemne and punish vs if we doe euill And not such a corrupt Iudge who may be blinded with rewards and taketh more care to weigh the bribe then the cause or a respecter of persons who may easily be mis-led by fauour or friendship or one so weake in authoritie or confined in his iurisdiction to such narrow limits or of such small power and strength that we may appeale from his sentence to an higher Court flee out of his dominions or by our owne wisedome and strength or helpe of our friends deliuer our selues from his iust doome by mayne force But let vs remember that the Iudge who standeth by and looketh vpon our actions is most vpright and vnpartiall who accepteth no mans person and so all-sufficient in himselfe that hee needeth no rewards and supreme Lord of all so that wee cannot giue him any thing which is not his owne alreadie That his dominion lasteth vnto all ages and extendeth vnto all creatures and his presence filleth all places so that If we could ascend into heauen he is there if we should 2. Cor. 5. 10. make our heds in hell he is there if we should take the wings of the morning to flee from his presence and dwell in the vtmost parts of the sea euen there the hand of his power and prouidence would find vs out that his sentence and decrees are much more firme and irreuocable then those of the Medes and Persians and his truth so inuiolable and vnchangeable that what hee hath spoken cannot bee disanulled but shall surely be accomplished That he is so omnipotent in power that all the creatures in heauen and earth cannot resist his will That hee is a God that hateth iniquitie and is a consuming fire to burne vp impenitent Heb. 12. 31. sinners as stubble in which regard it is a fearefull things to fall into the hands of this iust true powerfull and euerliuing God Finally let vs consider that hee who looketh vpon vs and standeth by vs is infinitly good and gracious our deare Father in Iesus Christ who hath bestowed on vs all the benefits which wee enioy in present possession and future hope and therefore that it is great impietie and foule shame to abuse such infinite mercie and inestimable benefits by neglecting his eye and presence and sleeping through carnall securitie quietly in our sinnes without any desire to come out of them by vnfained repentance And if thus considering and meditating on Gods nature and attributes we set him continually before our eyes and ourselues and all our actions in his presence it is not possible that there should be any place to lodge securitie in our hearts For if the eye of the louing and wise Father of the iust Iudge and soueraigne King doe make Children and Subiects to shake off securitie and to carrie themselues in their presence with awfull reuerence and with a desire to approue their words and workes vnto them how much more shall we thus doe if we continually set God before vs the King of Kings the supreme Iudge of men and Angels and our most gracious Father in Iesus Christ §. 3 The third meanes is to cast off all self-confidence The third meanes is to cast of all selfe-confidence and opinion of our owne wisedome and strength as being altogether insufficient to preserue vs from the least dangers Which that wee may doe let vs consider that we are neuer neerer falling then when we rest vpon the broken staffe of our owne strength and neuer further from it then when vtterly despayring of all our owne abilities we cast these brittle reeds out of our hands which doe but trouble vs and hinder our hold and relye our selues vpon the Lord the sure and neuer fayling pillar of our strength And this we see in the example of Dauid who Psal 30. 6 7. in the strength of his prosperitie growing confident that hee could not be moued was presently troubled and foiled But when finding Psal 94. 18. his foot to slip he despaired of standing in his owne strength then the mercie of the Lord did hold him vp But especially let vs wholly denie and reiect our owne worth and merits the opinion our good natures good meanings and intentions yea of the strength of our spirituall graces as though they were sufficient to deserue Gods protection or to vphold and defend vs against all perils For this maketh vs much the lesse to respect God and reuerence his holy Maiestie and to sleepe more deadly in our carnall securitie when wee lodge in the castle of our owne strength and abilities and haue the keyes of our safetie and protection in our owne keeping Whereas if we see and acknowledge our owne insufficiencie our want of wisedome and power
Who maketh thee to differ from another And what haue we that we haue not receiued now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it For who is proud of his debts or the more puffed vp the more hee is obliged to another And as we must in these respects in our greatest perfection bee humble towards God so also towards our brethren whom wee seeme to haue out-runne in the Christian race seeing we haue out-stripped them not in our owne strength for naturally we are alike dead in trespasses and Eph. 2. 1 3. sinnes and the children of wrath as well as they but it is Gods free grace that hath put this difference betweene vs which if we be humble and meeke in spirit he will daily continue with increase but if wee waxe proud of our gifts and progresse in the wayes of godlinesse and boast with the Pharise Luke 18. of our good deeds preferring our selues before others whom wee thinke doe come farre behind vs God who abhorreth pride aboue all other vices because it most impeacheth his glory can stint his bountie and withdraw his strength he can put a thorne in our foot which will stay our speed and cause the messenger of Satan to crosse vs in our course and by his buffettings 2. Cor. 12. 7. to hinder vs in our race till we haue learned to be more humble As on the other side hee can inrich those whom we haue most contemned with a large measure of sauing grace and put such vigour and vertue into them by his holy Spirit that they shall as much out-strip vs in the wayes of godlinesse as before we seemed vnto our selues to haue out-runne them §. Sect. 12 That we must propound Gods glory as the end of all our actions The last thing required vnto this godly life is that we propound Gods glory as the maine end of all our actions not doing them for worldly respects Rom. 14. 8. or our owne profit either temporall or spirituall principally but that Gods will may be done in them for he is the summum bonum and supreme end of all things and for his glory we were elected created redeemed iustified sanctified and shall be glorified And when we haue attained to heauenly happinesse and haue the possession and fruition of Gods euerlasting Kingdome the maine end of all our glory shall be to glorifie God who hath thus aduanced and glorified vs. For the foure and twenty Apoc. 4. 10 11. Elders in the Reuelation fell downe before him that sate on the throne and worshipped him that liueth for euer and euer and cast their crownes before the throne saying Thou art worthy O Lord to receiue glory and honour and praise for thou hast created all things and for thy pleasure they are and were created The which their practice wee must imitate in the Kingdome of grace if euer we meane to raigne with them in the Kingdome of glory labouring to do Gods will in earth as it is done in heauen with all alacrity and cheerefulnesse speed and diligence that his name may bee hallowed and glorified and his Kingdome aduanced and magnified as we beg in the Lords prayer For as it is the subordinate end of our election that we may be holy so the maine and supreme end of this end is that our holinesse and glorification may be to the praise of the glory of Gods grace Eph. 1. 4 6. who of his free mercy hath sanctified and glorified vs. And therefore in all our actions we must propound Gods glory as the supreme end of them according to that of the Apostle Whether ye eate or drinke or whatsoeuer ye doe 1. Cor. 11. 31. doe all to the glory of God So our Sauiour commandeth vs that our lights should to this end shine before men that they seeing our good workes may glorifie Matth. 5. 16. our Father which is in heauen And the Apostle Peter exhorteth vs to haue our conuersation honest among the Gentiles that whereas they speake against vs as 1. Pet. 2. 12. euill doers they may by our good workes which they shall behold glorifie God in the day of visitation And if thus by our godly liues wee glorifie God on earth he will glorifie vs in heauen but if in leading these liues we Pharisaically Matth. 6. 2. aime at our owne glory we haue all the reward which we can expect or if neglecting this maine end we principally aime at our owne good which should be subordinate vnto it as the satisfying of Gods iustice for our sinnes to be registred in the Calender of the Saints or to merit and purchase for our selues the Crowne of eternall blessednesse we shall hereby derogate from the glory of Gods free grace and the all-sufficient merits and satisfaction of Iesus Christ and so after all our paines and labour be vtterly frustrate of our hopes CAP. III. Of the maine matter of a godly life namely that it must be framed according to Gods will in holinesse righteousnesse and sobriety §. Sect. 1 That wee can no otherwise please God then by framing our liues according to his will WHat the person must be that is to leade a godly life and how he ought to bee qualified that must offer vnto God any acceptable seruice wee haue shewed in the former Chapter And now it remaineth that we intreate of the latter part of the description wherein the actions which in this life are to be performed are generally expressed And heere two things are to bee considered first the matter of this godly life or the maine duties which are to be performed and secondly the forme and manner how they ought to be done The matter is either generall or more speciall Generally it is required that we please God in all things conforming our wills and actions our thoughts words and workes in all holy obedience to his will leauing and forsaking whatsoeuer is displeasing vnto him and repugnant to his holy will and commandement and contrariwise imbracing and practising whatsoeuer is acceptable in his sight for his will is the perfect rule of righteousnesse and whatsoeuer agreeth with it is iust and good but whatsoeuer swarueth from it either on the right hand o◠the left is crooked euill and wicked and consequently odious and displeasing in his sight And therefore if we would please God we must in the first place deny our selues and our owne wills saying with our Sauiour Not my will but thine bee done neither must we aske counsell of carnall reason nor when we know Gods will dispute with flesh and blood whether it be fit or vnfit profitable or vnprofitable reasonable or against reason to doe that which God commandeth but we must yeeld vnto it absolute obedience doing Gods will as the Saints and Angels doe it in heauen cheerefully and readily without gainesaying doubting or replying For if earthly Princes will not indure to haue subiects scan their Lawes nor examine
their Proclamations to see with what reason they command but require absolute obedience in all things not repugnant to the Law of God and will not bee serued according to their subiects best intentions but will haue their obedience squared by their Lawes If euery master in a family will bee serued according to his owne pleasure and will not for matter or manner leaue it to his seruants choise to performe what seruice best sorteth with their owne humour and liking And if the Captaine of a company or Generall of an Armie will not excuse in a Souldier the neglect of their commands vpon the fairest pretence but seuerely punish euen prosperous disobedience and succesfull disorder with great seuerity then how much lesse will the King of kings indure to haue his will neglected and ours preferred in his seruice And how much more will he who is the Lord of hostes be displeased with vs if in our spirituall warfare we regard not what he commandeth but performe such seruice as best suiteth with our owne conceites No man that warreth saith the Apostle intangleth 2. Tim. 2. 4. himselfe with the affaires of this life that hee may please him who hath chosen him to be a Souldier and if a man striue for masteries yet is he not crowned except he striue lawfully that is according to the orders appointed by him who is master of the games And therefore let vs not thinke to haue the Crowne and Garland of happinesse if we stint God of this royaltie and priuiledge which we giue vnto men not striuing for victory according to his will nor offering vnto him that seruice which he requireth but such as seemeth good in our owne eyes §. Sect. 2 That not Gods secret but reuealed will must be the rule of our liues and actions Now whereas I say that we must please God in all things by doing his will I doe not heereby vnderstand his secret will which being vnknowne Deut. 29. 29. to vs we cannot obey Neither doth this will appertaine to vs according to that The secret things belong vnto the Lord our God but those things which are reuealed belong vnto vs and to our children for euer that wee may doe the words of this Law Nor doth it need our indeuour to bring it to performance for who hath resisted this will of the Lord What wisedome or vnderstanding can crosse his counsell Seeing he who is infinite in power Rom. 9. 19. Pro. 21. 30. and immutable in truth hath said My counsell shall stand and I will doe all Esa 46. 10. my pleasure Yea this will is done by wicked men and the deuils themselues whether they will or no and when they most seeke to resist it they accomplish and bring it to passe Neither are we with Euthusiasts and Familists to expect that the will which must be the rule of our obedience should be made knowne vnto vs by new reuelations for the Lord hath once spoken vnto vs by his Sonne the true and onely Prophet of his Heb. 1. 1 2. Church and by him hath perfectly reuealed vnto vs his will and pleasure with all things that are necessary for our saluation All which is contained fully in the Booke of holy Scriptures which were indited by his Spirit and 2. Pet. 1. 21. written by holy men inspired thereby to this purpose that reuealing perfectly the will of God they might for euer serue to bee vnto the whole Church and euery faithfull member of it the sole rule and squyre of all their actions from which they are inioyned vnder that great penaltie of Gods curse not to swarue either on the one side or on the other So by Moses the Lord commandeth that the people should hearken vnto his Statutes Deut 4. 2. and Iudgements to doe them and that they should adde nothing to the Deut. 12. 8 32. Num. 15. 39. words which he commanded them nor diminish ought from them and restraineth them from their owne will in his seruice Ye shall not saith he doe after Deut. 5. 32. 28. 14. all the things that we doe heare this day euery man what is right in his owne eyes whatsoeuer thing I command you obserue to doe it you shall not adde vnto it nor diminish from it So Iosuah is commanded to doe according to the Law and not to turne from it to the right hand nor to the left So Hierome Ios 1. 7. Ad normam omnia diriguntur c. Hieron in Galat. 6. speaketh to the same purpose All things saith he are directed according to the rule which sheweth whether they be crooked or straight And so the doctrine of God is a certaine rule of speech which iudgeth betweene things iust and vniust which whoso followeth shall haue peace in himselfe that passeth all sense and vnderstanding and with it the mercy of God which is aboue all §. Sect. 3 Reasons proouing that wee can no otherwise please God then by doing his will Vnto which testimonies diuers reasons might bee added which euidently prooue that we can no otherwise please God by our liues then by framing them according to his will and doing such seruice as in his Word he requireth both in respect of the matter and also the manner As first because heereby wee shall preferre our owne wisedome before the wisedome of God neglecting that worship which he hath appointed either in respect of the matter or manner because in our foolish conceit we suppose that wee can deuise a better which is such an indignity offered vnto his Maiestie that no earthly Prince would indure it at the hand of his greatest subiects Secondly we shall hereby disgrace Gods Law and Word which he hath appointed to be the rule of all our liues and actions as though it were insufficient to that end for which God hath ordained it whereas the Apostle telleth vs that they are profitable for doctrine reproofe 2. Tim. 3. 16 17. correction instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes And the Lord himselfe hath inioyned vs to goe vnto them as vnto the onely Iudge and counseller to be resolued in all our doubts and directed in all our actions To the Law and Esa 8. 20. to the Testimonie And our Sauiour to the same purpose hath exhorted vs Joh. 5. 39. to search the Scriptures because our ignorance of them is the maine cause Matth. 22. 29. of all our errours both in doctrine and manners Thirdly whilest we neglect Gods Word in seruing him and follow our owne inuentions wee shall not doe Gods will but our owne and in stead of doing him seruice we shall serue our owne lusts which are most opposite vnto him committing heerein a grosse absurditie in thinking to please God by offering vnto him a seruice not which he in his wisedome hath prescribed as most fit but that which is deuised and appointed by our owne fleshly wisedome