greatest hatred and detestation which thou hast formerly imbraced with greatest loue seeing by them thou hast most dishonoured and displeased thy God and wounded thine owne conscience The other part of thy conuersion is that thou turne vnto the Lord that thou maist serue and please him in newnesse of life according to that of the Prophet O Israel if ye returne returne vnto me saith the Lord for it is not enough that thou cease to be the seruant of sinne vnlesse thou become a seruant of righteousnesse nor to be vnblameable before men vnlesse thou be holy before God nor to abstaine from euill vnlesse thou doest good nor to keepe thy selfe from mis-spending thy Lords Talent vnlesse thou doest by vse increase it to thy Masters aduantage And as in thy returning there is a change in the obiect from not some but all euill not to some onely but all good so if it be sound and sincere it is also to bee plainly discerned in the subiect or person that returneth and in the change of all his faculties and actions And therefore if thou truly repentest O my soule there is a change in thy mind from the darknesse of ignorance to the light of knowledge from errour to truth in thy conscience from dead workes to purity in thy will refusing that euill which formerly it imbraced and imbracing that good which in time past it reiected in thy heart from hardnesse to tendernesse from security and impenitency to true repentance from the loue of sinne to the loue of God and all goodnesse for Gods sake from lothing of spirituall things to hating of carnall and so in the rest of thy affections and passions If thy repentance be sincere Ephes 4. 23 24. it beginneth inwardly in thee my soule and proceedeth to the outward parts it beginneth in feruent desires proceedeth in good resolutions and earnest indeuours and sheweth both in our holy and righteous actions throughout the whole course of our liues and conuersations And howsoeuer it is imperfect in respect of degrees seeing we can neuer sufficiently whilest we liue heere bewaile and forsake our sinnes nor serue the Lord in holinesse and righteousnesse in any such perfection as the Law requireth yet if thou doest truly repent O my soule there is a perfection of integrity whereby thou labourest to serue and please thy God in renouncing all sinne and imbracing all righteousnesse and in the purifying of all thy powers and faculties outward and inward from corruption to holinesse And these are the parts of thy repentance O my soule containing in them the matter and forme §. Sect. 4 The final causes subiect and properties of repentance the contraries vnto it and comparisons which illustrate it The finall causes and ends of it are first that God may be glorified in the acknowledgement of thy sinnes and may be iustified in his righteousnesse when he iudgeth and magnified in his mercies when being guilty of sinne and condemned in thy selfe yea by thy selfe hee pardoneth all thy sinnes and iustifieth thee in the righteousnesse and obedience of Iesus Christ Secondly when out of the same grace and goodnesse hee freeth thee from not onely the guilt but also from the punishment of all thy sinnes his iustice being satisfied by Christs sufferings and obedience Thirdly that being freed from sinne and become the seruant of righteousnesse thou shouldest glorifie and please God in the whole course of thy life by mortifying thy sinnes and studying to serue him in thy new obedience Finally that thou maist hereby be assured of Gods fauour in this life and of euerlasting happinesse in the life to come and haue the peace and comfort of both in thine owne conscience The effects and fruites of thy repentance are the inward purity and sanctity of thee my soule from the pollution of sinne in all thy powers and faculties and thy exercise of these inward graces in the duties of piety towards God of righteousnesse and charity towards thy neighbours and of temperance sobriety towards thy selfe and an hearty desire and earnest indeuor to please thy God in all things both in thought word and deed by conforming them in obedience vnto all his Commandements The subiect or person to whom it onely belongeth is the elect and faithfull the repentance of all others being like that of Cain Esau Ahab Iudas and all hypocrites false and counterfeit The subiect in which this grace is exercised is the whole man and all the powers and parts both of his soule and body but principally it keepeth its court of residence and sheweth it chiefe vertue and power in thee my soule and aboue all other thy faculties in the change of thy mind and will thine heart and affections The obiect of thy repentance is sinne and that compleat righteousnesse required in Gods Law that being the thing from which thou fleest this that vnto which thou aspirest that it which thou labourest to mortifie and kill this that vnto which thou indeuourest to bee more and more quickened and reuiued The properties and qualities of it thou hast before seene in the seuerall parts The contraries vnto it generally considered are impenitency carnall security hardnesse of heart worldlinesse and prophanesse In the parts of it the contraries to humiliation and sorrow for sinne are pride out of an opinion of our owne righteousnesse for Christ came not to call such Pharisaicall Iusticiaries but sinners to repentance and an hard heart and seared conscience which cannot repent and on the other hand worldly sorrow for carnall respects which causeth death and hopelesse sorrow which being voyd of faith endeth in despaire and so plungeth those which so repent with Cain and Iudas into hellish condemnation Now to what wilt thou compare this grace of God O my soule It exceedeth all legall vertues in profit and necessity especially to vs who are imperfect in them and is exceeded of none but of faith and loue the fountaine of this streame and roots from which it springeth which if thou ioynest together and entertainest them like louing friends to liue and lodge in thee no misery my soule can make thee miserable no curse of the Law can hinder thy blessednesse no imperfection of other vertues or duties can keepe thee from the fruition of eternall happinesse whereas without these all other blessings are accursed vnto thee all shewes of other graces false counterfeit and vtterly vnprofitable To what then mayest thou compare this excellent grace and gift of the Spirit It is like the waters of Iordan which will purge thee from the filthy leprosie of all thy sinnes not by it owne inherent vertue but by the power of Gods Word and promise who hath assured all that truly repent of the remission of their sinnes and as it is a fruit and infallible signe of faith which assureth thee that thou truly beleeuest and art therefore purged from all thy sinnes in the precious blood of Christ It is like the precious balme of Gilead which is fit
corruption doth yet lye vnmortified in vs and preuaileth against vs notwithstanding our many purposes and promises to subdue and root it out then is this exercise seasonable that humbling our selues in an extraordinary manner wee may with all feruency desire the assistance of Gods holy Spirit for the healing of our selues and the Land by turning vs vnto God and for pulling vs out of these preuailing and raigning sins through serious and sound repentance for the subduing of our corruptions that they may no more leade vs captiue vnto sinne and bringing of them in subiection to the spirituall part And thus Paul in the sight and sense of his sinnes especially that haynous wickednesse in persecuting the Saints of God in his first conuersion is said to haue fasted three dayes Act. 9. 9 11. And Ezra with the people humbled themselues by fasting before the Ezr. 9. 3 6. 10. 6. Neh. 9. 1 2. Lord because they had grieuously sinned by taking strange wines the which raigned and swayed so powerfully amongst them that the authority of the Magistrates and preaching of the Prophets was not for a good while sufficient to pull them out of it The euill of punishment is also a sufficient motiue to make vs humble our selues before God by fasting and prayer and that either when some heauy iudgement is threatned and imminent that we may auert it or already imposed that we may bee deliuered out of it whether it bee priuate and concerne our owne person and family or publike respecting either the Church or Common-wealth Concerning the first when the heauy Iudgements of God are but threatned and ready to light vpon vs then the Lord especially calleth vs to fasting and mourning that vnfainedly repenting of our sinnes Esa 22. 12. which are the causes the iudgement which is the effect may cease and be auerted And then this exercise is most seasonable and profitable because the sentence is more easily stayed then reuoked and the malefactour with lesse suite acquitted or pardoned then the execution put off after he once hath his doome besides that it is a greater benefit and much more safe and sweet to be kept from the fire then to be pulled out like fire-brands that are halfe burned and much more pleasing vnto God seeing he attaineth vnto the end of his threatnings which is not to punish for hee delighteth Ezek. 33. 12. Micah 7. 18. not in the smart of his children whom he correcteth but that by mature and seasonable repentance we may escape and so his mercy may be magnified in the forgiuenesse of our sinnes An example whereof we haue in Iehosaphat who by humbling himselfe by fasting and prayer escaped the inuasion of his many and mighty enemies and in the Nineuites who at Ionas preaching repenting of their sinnes were spared and preserued from that imminent destruction which was threatned against them Neither are Gods threatnings absolute but to be vnderstood with Ier. 18. 7 8. the condition of repentance namely that the punishment denounced shall be inflicted if we goe on in our sinnes but auerted if wee humble our selues before God and so leaue and forsake our sinnes But if wee haue neglected this duty till the Iudgement haue already seazed vpon vs then our best course is to doe it rather late then neuer and to labour by our sound humiliation to haue our sinnes first pardoned and then to haue the punishment remooued which we haue had no care to preuent Whether it bee a priuate iudgement inflicted on our selues as sickenesse pouerty losses disgraces and such like or publike lying vpon the Church and Common-wealth wherein wee haue our part and share either in our owne persons or by sympathy and compassion as being fellow-members Iudg. 2. 4 5. 3. 9. Dan. 9. 3. Ios 7. 6. Ioel 1 14. 2. 12 15. of the same body as the sword captiuity pestilence famine and the rest So likewise this exercise is profitable when wee addresse our selues vnto God as humble suters for the obtaining of some speciall and important benefit which is no lesse necessary for the good estate of our selues or others then hard and vnlikely to bee obtained or atchieued by any meanes of our owne deuizing And thus it is fit that wee should humble our selues before God by fasting and prayer when wee vndertake any waighty businesse either for our selues or the good of the Church and Common-wealth vpon which occasion Ezra Nehemiah and Hester Ezr. 8. 21. Nehem. 1. 4 13. Hest. 4. 16. Act. 13. 3. fasted and the Church when they sent foorth Barnabas and Paul about that great worke the conuersion of the Gentiles But especially wee haue iust cause of thus humbling our selues when we finde some great defect in any of Gods sauing graces and would labour earnestly with God by Prayer that it may bee supplied when wee finde our selues exceeding weake in faith and desire to haue it increased and strengthened when we feele our hearts hardned through the deceitfulnesse of sinne so as we cannot repent and would haue them suppled and softened that they may resolue and melt in vnfained sorrow for our sinnes when wee finde our affiance in God so feeble that it is ready to faint and faile in euery small triall or when we perceiue want of gifts and abilities in our selues for the well performing of the duties of Christianity or of our callings and would be suters to him who is the Fountaine and Author of euery good Iam. 1. 5 17. and perfect gift that hee will inable vs at least with competency and sufficiency of such gifts as are necessary for the discharge of our duty with comfort to our selues and profit to others but especially so as Gods glory may receiue no damage or detriment §. Sect. 4 The ends of a true fast And these are the causes which may moue vs to fasting The ends at which we must chiefely ayme in this action are of two sorts The first and principall is the glory of God which wee then most magnifie when we vilifie and abase our selues acknowledging our great vnworthinesse of his least mercies and extolling his grace goodnesse in that he doth not inflict vpon vs those fearefull Iudgements which our sinnes haue deserued In which respect it is quite contrary to the nature of a true Fast if we propound this as the maine end of it that we may satisfie Gods Iustice and merit by it at Gods hand the pardon of any of our sinnes or the ioyes in heauen in any part or degree For such a Fast is fit for none but Pharisees and proud Iusticiaries who would rob God of the glory of his free grace and mercie and our Sauiour Christ of the all-sufficiencie of his merits and satisfaction that they may in some part arrogate it vnto themselues by hauing some share in the praise of their iustification and saluation And they who thus fast the Lord may iustly charge them as he did the
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
hastening his Iudgement doth strike the conscience with such horrors and feare and so vexeth and tormenteth it with the guilt of sinne and apprehension of his wrath that securitie is not able by all the former meanes to bring or keepe it asleepe or to stop and quiet the lowd cryes thereof In which case it is forced to giue place and to yeeld ouer the Regencie of such tormented wretches to his aduersarie and opposite hellish desperation which is like vnto it in nothing but this in that it is alike faithfull seruant to their great Gouernour Satan holding men firmely though after a rougher manner as his Vassalls and Slaues to doe his will till hauing finished their worke they receiue the wages of Hell torments and endlesse destruction §. 4 Of that carnal securitie which remayneth in the regenerate and how it groweth vpon them The carnall securitie of the faithfull is those reliques that remayne of naturall securitie in the part vnregenerate and one especiall fruit of Gal. 5. 17. the Flesh which is but in part mortified by the Spirit For our regeneration and sanctification being vnperfect in this life the Christian Man is partly Flesh and partly Spirit both which are accompanyed with their seuerall fruits as the Apostle sheweth the which continually fight and lust one against the other and sometime the Flesh and its Corruption sometime the Spirit and its sauing Graces preuayleth and giueth the aduerse part the foile as elsewhere I haue more fully In the fourth part of the Christian warfare shewed Thus the part vnregenerate retayneth and nourisheth carnall securitie forgetfulnesse of God and his all-seeing Wisedome his omnipotent Power and seuere Iustice in punishing sinne his Mercy and Goodnesse towards those that feare and serue him and thereby becommeth carelesse and secure and goeth on in sinne without repentance And contrariwise the part regenerate remembring these holy Attributes still retayneth and cherisheth the true feare of God and thereby is made carefull and watchfull to please him in all things and consequently to auoid sinne as the greatest euill or hauing beene ouertaken with it through frailtie and infirmitie not to continue in it but to arise againe out of it by vnfayned repentance And these continually make warre one against the other and sometime the feare of God preuaileth and bringeth securitie in subiection and then the Christian maketh conscience of all sinne and with all care and watchfulnesse auoydeth all tentations causes and occasions that might allure or draw him vnto wickednesse then he daily renueth his repentance and laboureth diligently in the vse of all good meanes whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12. his calling and election sure and as the Apostle speaketh worketh out his saluation with feare and trembling and by his owne and others fals is made more carefull to looke vnto his standing Sometimes securitie getteth the vpper hand and giueth Gods feare the foyle so that in respect of sense and feeling it groweth cold and languishing and very faintly and remisly exerciseth it selfe in its actions and operations And then the Christian presuming on his owne present strength and of his former progresse in the wayes of godlinesse beginneth to stand at a stay supposing that he is now rich enough in spirituall grace and therefore may leaue gathering and spend vpon the stocke that hee is out of all danger of declyning and going backe and that God will keepe him safe in his greatest negligence and howsoeuer hee carryeth himselfe make good vnto him his gracious promises of life and saluation And then forgetting Gods Iustice and Iudgements and his Mercy and Goodnesse towards him hee beginneth securely to glut himselfe with worldly pleasures and to pursue earthly profits and preferments he groweth timorous to be seene in any course of Godlines which may crosse him in their fruition and willing to strayne his conscience in vsing all meanes whereby he may obtayne and securely inioy them Then he sticketh not to quench the good motions of Gods Spirit inciting him to returne to his former holy courses and restrayning him from sinne wherby he grieueth this holy Ghest and were he not most gracious without respect of desert would soone make him wearie of his lodging Then he beginneth to neglect the exercises of mortification which tend to the subduing of the Flesh and his former care in often renuing his Couenant with God by renuing the condition thereof Faith and Repentance Then he groweth carelesse and negligent in the meanes of Grace and Saluation as hearing the Word receiuing the Sacrament Prayer communion with the Faithfull and holy Conferences whereby they are mutuall helps to stirre vp Gods graces in one another not caring much whether he vse them or no and therefore taking slight occasions as lawfull and sufficient excuses of their neglect or when he doth performe these duties it is after a cold and formall manner dully and drowsily negligently and wearily without any taste or spirituall feeling of ioy and comfort in the vse of them And in a word is little or nothing affected either with Gods Promises or Threatnings either with his Mercies or with his Iudgements either with loue and delight in that which is good or with hatred and dislike of that which is euill and therefore securely lyeth snorting in his sinnes as though there were no feare of danger and taketh no care to better his present estate by rising out of them by vnfayned repentance §. 5 Of insensible and sensible securitie in the faithfull And this is that carnall securitie which is incident to Gods dearest Children the which neuerthelesse may bee distinguished in respect of the diuers degrees of it for either it is insensible and not perceiued or else sensible and discerned The former like a deepe sleepe doth stupifie for the time of the continuance of it all their senses and abuseth their mind and imaginations with deceiuing dreames and false apprehensions whereby they conceiue that they are in good estate highly in Gods fauour and free from all danger and therefore securely goe on in their sinfull courses without repentance and neglect the meanes whereby the feare of God might bee renued and repayred in them or else vse them after a cold and formall manner And this was the case of holy Dauid himselfe after his fearefull fall into those grieuous sinnes of Adulterie and Murther till he was awakned out of this 2. Sam. 12. dead sleepe by that message which God by Nathan sent vnto him and of the Angell of the Church of Laodicea who in his carnall securitie blessed himselfe with a false opinion that his estate was in such a degree of excellency and perfection that nothing was wanting vnto Apoc. 3. 17. him whereas in truth he was exceeding miserable poore blind and naked as our Sauiour testifieth The other securitie which is sensible bringeth the faithfull but into an heauy slumber so as they may say with the Spouse
is signified that Exod. 33. 20. the diuine essence is vndiuided and absolute without composition parts or accidents inuisible impassible and all essence so that whatsoeuer is in God is God His Infinitenesse is whereby is signified that hee is in his essence vncircumscribed and aboue all measure of time place or any thing else but simply immense and incomprehensible The Eternity of God is Psal 102. 27 28. Apoc. 1. 8. Esay 44. 6. an essentiall attribute which signifieth that he is infinite and vncircumscribed by time first and last without beginning or ending absolute without succession wholy all alwaies and at once His immensity is an essentiall Psal 139. 7. 145. 3. Ier. 23. 23. 1. King 8. 27. attribute whereby is signified that the diuine essence is without dimension and circumscription of place wholy euery where present within the world and without the world contayning all things and being contained of nothing His Immutability is an essentiall property whereby is signified that the diuine nature being infinite absolute most simple Mat. 3. 6. Iam. 1. 17. Psal 102. 28. and perfect is subiect to no change of generation corruption augmentation or diminution passion or alteration but euer remaineth one and the same His all-sufficiencie is an essentiall property of the diuine essence whereby is signified that in himselfe alone he is most perfect and absolute and in all things sufficient both for himselfe and for all creatures Finally Gen. 17. 1. Mat. 15. 48. Iob 42. 1. Mat. 19. 26. his Omnipotency is an essentiall property of Gods nature whereby is signified his infinite and transcendent power whereby he is able to doe all things which are not repugnant to his nature and will §. Sect. 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures The secondary attributes of God are those which are spoken of God in a secondary relation as he is the first and the chiefe Agent working in the creatures especially man some similitudes and resemblances of his owne essentiall attributes which are therfore though improperly called communicable in respect of some analogie and likenesse that they haue with the properties which are in the creatures For there is no perfection or good thing in them to be desired of which the Idea and arch-type is not in God most absolute infinite and eternall But as they are essentiall properties of Gods nature they cannot be communicated to any creature seeing they are most simple and indiuisible but only as it were some shewes and shadowes of them which in many respects differ from those attributes which are in God for in him they are his essence and by it he liueth vnderstandeth and is good gracious and iust but in the creatures they are qualities and bare properties In him they are all most perfect infinite absolute and most excellent immutable and eternall in which regard he may be sayd not only to be wise iust good and blessed but wisdome iustice goodnesse and blessednesse it selfe So that these secondary attributes in God being his nature and essence are to be vnderstood by the primary as by their rule and measure and therefore are to be attributed vnto him most perfectly simply infinitely and absolutely But in the creatures the qualities which are some similitudes of these attributes are mixt imperfect finite and mutable In God all and euery his attributes being his essence they can be but one as his essence is one simple and indiuisible so that by the same essence whereby he is wise he is also true and that by which he is good he is also iust mercifull and blessed But in the creatures their properties are diuers and differ from one another in their formes and operations For by one faculty a man is wise and willeth by another and his qualities of iustice mercy goodnesse truth are different properties one from another §. Sect. 6 What Gods secondary attributes are and how they may be described Now these secondary attributes of God though they be all but one in him yet in our comprehension and conceit who can only iudge of them according to their seuerall kinds of working towards the creatures they are manifold as Gods life and immortality his wisedome truth will goodnesse holinesse beneficence loue grace mercy clemency long suffering patience his iustice anger and hatred all which are needefull to be knowne of euery Christian not onely that wee may take notice of Gods actions and operations towards vs but also may accordingly frame our actions and liues that so being agreeable to his pure and holy nature they may be acceptable in his sight And therefore I thought it necessary to describe them briefly and seuerally referring the Reader who desireth to haue them fully handled to such Treatises as purposely intreate of this argument a Deut. 32. 40. Iohn 1. 4. Acts 17. 28. The life of God is an essentiall attribute whereby is signified that the diuine nature liueth worketh and moueth in himselfe and giueth vnto all things life and motion b Exod. 3. 14. 1. Tim. 6. 16. 1. 17. The immortality of God is his essentiall property whereby is signified that he liueth eternally and neuer dyeth but hath doth and shall for euer liue worke and moue himselfe and giue life action and motion to all things that haue life and motion c Iob 42. 2. Heb. 4. 13. The wisedome of God is his essentiall property whereby is signified that God truely and perfectly with one eternall act of vnderstanding at once doth know himselfe and all things and that not onely externally but also internally in their essence not successiuely by discourse of reason but at once most distinctly and cleerely Of which wisedome there are two parts First his d Rom. 8. 29. 1. Pet. 1. 2. prescience whereby he hath from all eternity seene and known all things which are haue been or shal be with infallible knowledge as being all present to him though past or to come in respect of vs. Secondly e Pro. 8. 14. 16. 4. Acts 2. 23. his counsell whereby hee resolueth to rule and gouerne all things in the best and most wise manner for the setting forth of his owne glory The f Iohn 17. 3. Rom. 3. 4. truth of God is his essentiall attribute whereby he is made known vnto vs to be in himself most true in all his words and works yea truth it selfe the Author of all truth which is in the creatures The g Rom. 9. 18. Ephes 1. 11. God is his essentiall attribute whereby is signified that God with one will of most free and iust act willeth all things approuing or disapprouing whatsoeuer he knoweth The h Marke 10. 18. Iam. 1. 17. Psal 145. 7. goodnesse of God is his essentiall property whereby is signified that he is infinitely good in and of himselfe and the Author of all good in and towards all the creatures The
i Exod. 15. 11. Leuit. 19. 2. Psal 145. holinesse of God is his essentiall attribute whereby is signified that his nature is wholy and most perfectly iust infinite in all vertue iustice truth mercy and purity free from all vice iniquity and spot of any corruption and therefore a louer of all purity and sanctity in the creatures and a hater of all vice and impurity as being contrary to his most holy nature k Mat. 5. 45. Psal 145. 8 9. The beneficence of God is his essentiall attribute whereby he is knowne to be in himselfe the fountaine of all bounty and infinitely and absolutely good to the creatures towards whom he exerciseth freely his beneficence and goodnesse l 1. Iohn 4. 8 16. Iohn 3. 35 16. Rom. 5. 8 10. The loue of God is his essentiall attribute whereby is signified that he loueth himselfe chiefely as being the chiefe goodnesse and the creatures as they are good freely approuing rewarding and delighting in them and willing and performing all good vnto them The m Exod. 34. 6. Psal 86. 15. Rom. 11. 6. grace of God is his essentiall property whereby he is known to be in himselfe infinite in grace and extendeth his fauour and benignity freely vnto his creatures The n Exod. 34. 6. Iud. 10. 16. Micah 7. 18. mercy of God is his essentiall property whereby hee is knowne to be most pitifull in himselfe and in his owne nature delighteth to helpe them that are in misery The o Exod. 34. 7. Ezrah 18. 23. 33. 11. clemency of God is his essentiall attribute whereby is signified that he is in his nature most gentle and benigne towards his creatures in anger remembring mercy and graciously pardoning vs when we deserue punishment willing rather the conuersion then the death of sinners The p Esa 30. 18. Rom. 2. 4. long-suffering and patience of God is his essentiall property whereby is noted that he is patient in bearing with sinners expecting their repentance that he may haue mercy vpon them The q Psal 48. 11. 145. 17. Rom. 1. 17. Iustice of God is his essentiall attribute whereby hee is knowne to be infinitely iust in himselfe and exerciseth Iustice towards the creatures being also the Authour of all righteousnesse which is in them The r Iohn 3. 36. Rom. 1. 18. anger of God signifieth his iust and free will in punishing sinne and all iniury offered against himselfe or his Church and people The ſ Psal 5. 4. 44. 8. hatred of God signifieth his iust will whereby he disalloweth detesteth and decreeth to punish euill and sinne in his creatures §. Sect. 7 Of the persons in Trinity And so much concerning Gods attributes whereby his nature is made knowne vnto vs that wee may accordingly serue him and so carry our selues as that we may bee acceptable in his sight Now further we must know him in his persons namely that howsoeuer he is but one in nature and essence yet he is distinguished into three persons the Father Sonne and holy Ghost For the better vnderstanding whereof we are to know that a person in the deity is a subsistance in the diuine essence comprehending the whole diuine nature and essence in it but distinguished by an incommunicable property from other persons vnto which it hath relation Matth. 3. 16 17. 28. 19. Ioh 14. 16. 1. Ioh. 5. 7. Or it is the Godhead restrained or distinguished by his personall propertie And therefore euery person containing in it the whole diuine essence it followeth that whatsoeuer agreeth absolutely to or is spoken of the whole diuine nature in respect of its outward actions and workes towards the creatures doth alike agree to euery distinct person and whatsoeuer agreeth to or is spoken of euery of the persons that likewise agreeth to the whole diuine nature And from hence also it followeth that these three diuine persons are in glory and all other attributes coequall and in respect of time coeternal but yet euery one is distinct frō other by their personall propertie So that the diuine nature being considered with the personall property of begetting is the Father and not the Sonne nor holy Spirit being considered with the personall property of being begotten is the Sonne and not the holy Ghost nor Father and with the personall property of proceeding is the holy Spirit and neither the Father nor the Sonne The Father then is the first person in Trinity who hauing his being of himselfe hath communicated his whole essence vnto the Sonne and so hath begotten him by eternall generation The Sonne is the second person in Trinity who is begotten of the Father The holy Spirit is the third person in the Trinity proceeding from the Father and the Sonne who is therefore called the Spirit because he proceedeth and as it were is breathed from them both and the holy Spirit because he doth immediately sanctifie the elect and make them holy and the Father and Sonne doe it mediately by him §. Sect. 8 Of the knowledge of Gods works and first of his decree And thus haue we briefly spoken of the knowledge of God in respect of his nature and persons now with like or more breuity we are to intreate of the knowledge of God in and by his workes and actions The which are either internall as the actions of the diuine persons one towards another or externall which are his operations and workes towards the creatures And these are principally two First the decree of God And secondly the execution of his decree The decree of God is an act of the diuine will whereby he hath from all eternity purposed that all should be done which is hath beene or shall bee done ordaining all things to a good end and the meanes also with all circumstances whereby they attaine vnto it And this is either common to all or speciall to the reasonable creatures as Angels and men Gods decree which respecteth men and Angels is called predestination which is Gods eternall purpose whereby hee hath ordained the reasonable creatures to certaine ends and to the meanes which conduce vnto them Of which there are two parts election and reprobation Election is Gods eternall decree whereby of his free grace he hath purposed in Christ to bring some to euerlasting life and to the vse of the meanes whereby they may attaine vnto it to the praise of the glory of his grace Reprobation is Gods eternall decree whereby he hath purposed in his election to passe by some men and to leaue them in their sinnes that they may iustly be condemned to the praise of the glory of his iustice §. Sect. 9 Of the execution of Gods decree in mans creation fall and misery The execution of Gods decree is an action or worke of God whereby in time he bringeth to passe all that he hath eternally decreed according to the counsell of his will The which is either temporary or eternall Gods temporary decree is generall
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
helpe of their notes and examining their children and seruants and putting them to giue an account of what they haue heard and learned Lastly we must make what we haue heard our owne by applying it to our owne vse and bringing it to practice in our liues and conuersations whereby we shall Luk. 11. 28. Ioh. 13 17. Iam. 1. 25. intitle our selues to that blessednesse which is promised to all those who both heare the Word and keepe it And so much of the first meanes of inabling vs to the duties of a godly life the ministery of the Word and the things that are required vnto it The which I haue the more briefly Christian warfare 1. part lib. 2. cap. 26. passed ouer because I haue touched diuers of the poynts before and more fully handled some of them in another Treatise CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments §. Sect. 1 That the Sacraments further vs much in a godly life as they are seales of the Couenant THe second meanes of inriching vs with all sauing graces and strengthening vs vnto all the duties of a godly life is the right vse of the Sacraments Baptisme and the Lords Supper both which doe much conduce hereunto and each of them seuerally For the Sacraments are seales annexed to the Couenant of grace purposely instituted of God to strengthen and confirme our faith in this assurance that Christ and all his benefits doe belong vnto vs that in him and for his righteousnesse death and full satisfaction vnto Gods Iustice he hath pardoned and forgiuen vnto vs all our sinnes that in him he is well pleased with vs and hath giuen vnto vs iust title and interest to all his promises both of grace in this life and glory and happinesse in the life to come that hee will giue vnto vs his holy Spirit and thereby write his Law in our hearts that we shall not depart from him mortifie our corruptions and quicken vs vnto new obedience Of all which benefits the Sacraments are not onely significant signes but also infallible seales annexed purposely by God vnto his Couenant to assure vs that he will performe all his promises and to giue vnto vs like a bond and conueyance legally signed and sealed iust title and interest vnto all those blessings euen before we sensibly haue them in possession and fruition Yea not onely so but they also serue like instruments and conduit pipes to conuey to the worthy receiuer Christ and all his benefits Now what can more forcibly perswade or more powerfully inable vs to the duties of a godly life then the representing assuring and exhibiting of all these inestimable benefits in the right vse of the Sacraments What can more inflame our hearts with most feruent loue towards God then the consideration yea sense and feeling of this admirable loue of God towards vs in giuing vnto vs when wee were sinners strangers and enemies vnto him and his grace Christ Iesus and with him all these vnspeakable benefits and what more then loue can effectually mooue vs to an holy desire in all things to glorifie and please him and to walke worthy his loue in all holinesse of life and conuersation What can more lighten the burthen of our labour and make vs to thinke all too little which we can doe and suffer for him Againe the Couenant of grace sealed vnto in the right vse of the Sacraments doth singularly incourage vs to lay aside all doubts and difficulties seeing God thereby assureth vs that he will yea hath giuen vnto vs his holy Spirit to direct and assist vs in all our good indeuours in the mortifying of all our sinfull corruptions seeme they neuer so strong and vnresistable and strengthening vs to the performance of all good duties seeme they neuer so difficult and vnpleasing vnto flesh blood And what can more effectually moue vs to go on in the worke of sanctification then to haue such an assistant to ioyne with vs vnto whom nothing is difficult being infinitely able to performe and perfect whatsoeuer he vndertaketh What can more powerfully perswade vs to doe God faithfull seruice then to haue the pardon of our sinnes put into our owne hands signed and sealed so dearly purchased and so freely giuen then to haue the present pledges and pawnes of Gods loue and fauour the earnest of his Spirit the first fruits of his graces and the conueyances of our heauenly Inheritance sealed and deliuered into our own keeping For who would be so sluggish as not to doe faithfull and diligent seruice to such a glorious and gracious Master for such liberall and bountifull wages Finally seeing in the right vse of the Sacraments wee doe really and truly though spiritually and by faith receiue Christ that he may dwell in vs and we in him and not onely communicate with him in his diuine graces imputed by God and applyed by faith but also by vertue of his Spirit assisting this ordinance haue all sanctifying and sauing graces confirmed and increased in vs whereby wee are strengthened vnto all the duties of a godly life hence also it appeareth how much they conduce and further vs in them seeing we haue Christ himselfe a co-worker with vs who by his holy Spirit sustaineth the greatest part of the waight of that his easie yoke and light burthen which he layeth vpon vs in which respect we may take courage vnto vs and say with the Apostle that we are able to doe all things through the power of Christ which strengtheneth Phil. 4. 13. vs and seeing also they cherish and increase his gifts and graces in vs whereby we are moued and inabled to worke together with him in all holy duties of Gods seruice and of a godly and Christian life §. Sect. 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God Secondly the Sacraments are helpes vnto vs for this purpose as they are solemne testifications of our seruice and obedience vnto God seeing they are his liueries and cognizances whereby his seruants are knowne from others and the sacramentall oath which he causeth all his souldiers to take when he entertaineth them into his spirituall warfare and the pres-money which he putteth into their hands whereby hee obligeth and firmely bindeth them to continue constant in this warfare and to fight couragiously vnder his colours Now this may mooue vs to doe faithfull seruice vnto our great Lord and Master partly because hee hath so innobled vs by giuing vs entertainment into his Family and graced vs by letting vs weare his liuery and cognizance seeing it is a farre greater aduancement and dignity to be one of his meanest seruants euen a doore-keeper in his House then to be the greatest Monarch in the earth partly Psal 84. 10. because he incourageth vs to faithfull and diligent seruice by such bountifull wages and inestimable rewards and partly because wee shall otherwise
the seruice of a King Yes my soule behold a seruice much more excellent much more profitable the seruice of the King of kings For he maketh truely as it is said hyperbolically of Tyre Merchants all his seruants Kings not of an Esa 23. 8. earthly but of an heauenly not of a transitory but of an euerlasting Kingdome Serue then with cheerefulnesse O my soule such a bountifull Master who rewardeth such simple and short seruice with such large and lasting wages Yea bee sorry that thou hast returned no sooner into his seruice for which alone thou wast created and redeemed and repent that thou hast no sooner repented Glorifie God in acknowledging thy errours and wandrings Glorifie his Iustice which hath punished thy sinnes in Christ corrected them in thee Glorifie him in his infinite mercies who to spare thee hath punished his best Beloued Finally as thou hast dishonoured him by thy sinnes so glorifie him by thy new obedience and bring foorth fruits worthy amendment of life And doe it with comfort and cheerefulnesse O my soule seeing so gracious is thy good God that hee hath coupled his glory and thy saluation inseparably together so as thou canst not seeke the one but thou must finde the other thou canst vse no meanes to glorifie him but by the same thou shalt attaine vnto glory and make thine owne calling and election sure Bring foorth fruits of repentance 2. Pet. 5. 5 10. in the duties of piety towards God of righteousnesse and mercy towards thy neighbours of temperance and sobriety towards thy selfe §. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof Clense thy selfe inwardly from all reliques of sinfull corruption furnish thy selfe thorowly with those chiefe riches of sanctifying graces and bring 2. Cor. 7. 11 12. foorth plentifull fruits of them in thy good workes that thou mayest please thy God in all things and cause him to bee glorified when as thy light of a godly life shall shine before men But especially my soule bring forth in the practice of thy repentance those fruits which the holy Apostle commendeth vnto thee First take care to haue this assurance that thy 1. Care sinnes are pardoned and thou freed from the guilt punishment and corruption of them and that being thus once clensed in thy iustification thou mayest continue it in thy sanctification not suffering sin againe to raigne Rom. 6. 12. in thy mortall body that thou shouldest obey it in the lusts thereof nor to pollute and defile thee againe with the filth of it after thou art thus pardoned and purged but contrariwise that thou serue God in performing of all contrary duties which he requireth in that manner as hee hath prescribed And this thy care my soule must extend not only to the things themselues but to the meanes and occasions of them for the auoyding of the one and imbracing of the other Cleare often thy selfe my soule seeing 2. Clearing thou often failest of thy duty by pleading thy pardon purchased by Christ and set euen all accounts betweene thy God and thee by shewing that the hand-writing of Ordinances is cancelled and nailed to his Crosse and that thou hast a generall acquittance from thy Lord and Master sealed with Christs Blood Yet slight it not ouer as a light matter O my soule that thou hast so much offended though thy pardon hath freed thee from all perill but haue an holy indignation against thy selfe and thy sins 3. Indignation that thou shouldst by them like an vngratefull wretch displease and dishonour so gracious a God who of his meere mercy hath freely forgiuen thee yea and let this for the time to come set thee so farre at oddes with them that thou wilt by no meanes nor vpon any termes entertaine with them any familiarity and acquaintance And yet because thou art fraile 4. Feare and full of infirmity and thy enemies many and mighty thou apt and easie to be ouertaken and ouercome and they as ready to surprize thee therefore my soule whilest thou standest take heed of falling be neuer secure 1. Cor. 10. 12. which will cause negligence but nourish euer in thee a godly feare of being surprized and foyled which will make thee watchfull and to stand alwayes vpon thy gard And seeing thou canst not stand in thine owne strength thou must also entertaine an holy desire after Gods grace and assistance 5. Desire of his holy Spirit wherby thou maist be inabled to withstand tentations and to performe all duties of Gods seruice daily in more and more perfection The which thy desires must not be cold and remisse but must be backed and strengthened with feruent zeale which must shew it selfe in 6. Zeale opposing couragiously all the meanes that hinder thee in thy Christian course for so many blocks lie in this way so many enemies that encounter thee and labour might and maine to hinder thy proceedings that thou canst not ouercome them without much courage and resolution nor amend thy life vnlesse thou be zealous Finally my soule seeing notwithstanding Apoc. 3. 19. all thy zeale and resolution thou art often foyled with that secret Traytor and dangerous Rebell which thou nourishest in thine owne bosome doe not carelesly and cowardly put vp all these wrongs and indignities but after thou hast armed thy selfe strongly against this trayterous enemy set vpon him foyle him as he hath foyled thee and take sharpe reuenge vpon him and wound him to the death with all his sinfull lusts 7. Reuenge Yea if thou findest him strong in resistance abridge thy selfe in the vse of things in their owne nature indifferent which thine enemie hath made by their abuse snares vnto thee and occasions of sinne rather then giue him any aduantage by vsing thy liberty and chuse rather to vse moderate abstinence then that such an enemy should get any strength by feeding with thee CAP. XXII Of diuers speciall meanes whereby the poynt meditated is wrought vpon the heart and affections §. Sect. 1 Of Examination ANd now my soule that thou seest what is required in this duty of repentance examine thy selfe how thou hast performed it Hast thou had a true and thorow sight and sense of thy naturall impotency and auersenesse to this duty of thy security impenitency and hardnesse of heart and hast thou had feruent desires to bee freed from them Hast thou sought and sued to thy God the Author and fountaine of this grace desiring the assistance of his holy Spirit for the suppling and softening of thy hard and stony heart that it might relent and resolue into the teares of vnfained repentance And hast thou by faith applyed vnto thee the blood of Christ for the working of thine heart to sound humiliation and contrition Hast thou been carefull as thou oughtest in vsing all those good meanes which thy God hath giuen thee for the effectuall working of this grace in thy heart Hast thou
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
vnto vs and effectually apply vnto our selues Iesus Christ and all his benefits seeing thou hast not onely offred them in thy Word and couenant of grace but also sealed and thereby fully assured them vnto vs by thy seales the Sacraments Giue vs grace that we may approue this faith to be true and liuely by bringing forth plentifull fruits of it in repentance and newnesse of life bewayling our sinnes because they haue pearced our Sauiour and fearing to offend thee for the time to come seeing thine exact Iustice would not suffer them to goe vnpunished when thine onely and deare Sonne did beare them vpon his Crosse Let vs not by sinne hazard our soules againe to death for the wages of worldly vanities seeing to redeeme vs from them our Sauiour and surety payd vnto thy Iustice the inestimable price of his precious blood but being freed from sinne let vs become his seruants that hath redeemed vs seruing him in the duties of holinesse and righteousnesse all the dayes of our liues And as wee haue professed our selues to be of thy Family by taking vpon vs and wearing thy liuerie so let vs adorne our profession and glorifie thee our Lord and Master by hauing the light of our Christian conuersation shining before all men in all things behauing our selues as it becommeth thy children and seruants Let vs haue our Lords death in remembrance vntill he come not onely that it may stirre vs vp to vnfained thankefulnesse vnto thee for giuing thy Sonne and to him for giuing himselfe vnto vs and for vs but also that it may be as a shield of proofe to arme vs against all our spirituall enemies thy wrath the curse of the law Satan death sinne and condemnation that they may neuer preuaile against vs. Let vs also as wee haue in this holy communion professed our selues members of the same body approue our selues to be indeed so by performing all duties of loue towards one another both in releeuing those that want and forgiuing those who haue offended vs. Finally we beseech thee deare Father to enable vs by thy grace and holy Spirit that we may performe our vowes and promises which we haue made vnto thee especially in the time of preparation before wee came to thy Table and seeing in the sense and feeling of our wants and weakenesses in thy Spirituall graces required to the worthy receiuing of the Sacrament as knowledge faith repentance and charity wee were displeased with our selues and promised that we would indeuour to haue them increased and strengthened for the time to come good Lord we beseech thee giue vs grace to performe what we haue promised and to labour carefully and conscionably in the vse of all good meanes for the inriching of our soules with these and all other sauing graces of thy sanctifying Spirit that so also wee may bring forth the fruits of them in our godly and Christian liues to the glory of thy blessed Name and the comfort and saluation of our bodies and soules through Iesus Christ our Lord. Amen A Prayer for the Sicke MOst glorious and mighty God who are righteous in all thy wayes and holy in all thy workes most iust in all thy Iudgements and infinitely gracious and mercifull towards thy children in Iesus Christ euen in thy chastizements and Fatherly corrections who art the Author of health and sicknesse and hast in thy hand the issues of life death For as much as thou hast commanded vs to call vpon thee as at all times so especially in the time of trouble and affliction and hast encouraged vs hereunto by thy most gracious promise that thou wilt heare and helpe vs that being deliuered we may glorifie thee We thy poore humble seruants in obedience vnto this thy Commandement and in confidence of this thy promise doe here in the Name and mediation of Iesus Christ humbly prostrate our selues before thee acknowledging and bewayling our manifold and grieuous sinnes For we were not onely conceiued and borne in sinne and thereby so defiled in all the powers and parts of our soules and bodies that wee haue beene disabled vnto all good duties and made prone to all wickednesse but wee haue also from this bitter roote of originall corruption brought forth continually those cursed fruits of actuall transgressions by breaking all and euery of thy Commandements in thought word and deede from the beginning of our liues vnto this present houre And that not onely in the dayes of our ignorance whilest we continued the vassals of Satan and when as sinne raigned and ruled in vs and wee performed vnto it voluntarie and cheerefull obedience as vnto our King and Soueraigne but euen since thou hast graciously called vs out of the kingdome of darkenesse and hast wrought in our hearts some desires to serue thee we haue often rebelled against thee and for the base hire of worldly trifles haue beene allured to commit many sinnes not onely through frailty and infirmity but euen against our knowledge and consciences contrarie to our generall vow in Baptisme and many speciall promises which wee haue made vnto thee vpon sundry occasions And although thou hast giuen vnto vs our Beeing and preserued vs in it by thy speciall and good prouidence and hast redeemed vs by the death of thy deare Sonne out of the hands of all our spirituall enemies that wee might worship and serue thee in holinesse and righteousnesse all the dayes of our liues yet Lord wee humbly confesse that wee haue beene too too forgetfull of these inestimable mercies neglected the duties of thy seruice and spent the greatest part of our liues in pursuing worldly vanities These these deare Father haue beene for the most part the subiect of our thoughts the obiect of our desires and the chiefe markes at which we haue aymed in our most earnest indeuours And so haue wee in our vnderstandings minded earthly things in our hearts affected them with such longing desires and with all our strength pursued them in all our workes and actions as though we had no better hopes and had forgotten that we are pilgrims on earth and Citizens of heauen As for the duties of thy seruice we haue often through this eager pursuit of worldly vanities forgotten and neglected them and often haue performed them with much coldnesse and formality weaknesse and wearinesse dulnesse and drowzinesse of heart and spirit whilest our minds and affections haue been distracted and carryed away and our deuotion and zeale cooled and quenched by our ouer-much minding and louing of earthly things And though thou hast allured vs to performe vnto thee more sincere and cheerfull seruice by promising to giue vs the rich wages and free reward of heauenly happinesse yea for the present hast incouraged vs hereunto by multiplying vpon vs many temporall blessings as health strength peace plenty food apparell and such like yet wee haue abused these benefits by taking occasion thereby to goe on in our sinnes with greater security and haue been made by
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
Idoll of a mercy in God falsely fancied vnto themselues whilest they seuer it from his Iustice which will not let the sinnes of such presumptuous wretches goe vnpunished and from his Truth which hath denounced fearefull Iudgements against them who securely abuse his patience and long suffering which should leade them to repentance and make them sorry and ashamed that they should offend so gracious and mercifull a God as an incouragement to hearten them on in their course of wickednesse and to make them contemne his Iudgements and Threatnings §. 8 The eight cause the neglect or contempt of the meanes of grace and saluation The eighth cause is the neglect or contempt of the meanes of spirituall grace and eternall saluation as of hearing the Word the vse of the Sacraments Meditation Prayer holy Conferences and such like For as these are the meanes of working our hearts to the true feare of God repentance and spirituall watchfulnesse so the neglect of them causeth carnall securitie hardnesse of heart and boldnesse in sinning And as all other Vices get head and strength by forsaking the vse of the meanes whereby the contrarie Vertues are wrought because they are the priuation of them and therefore the remouall of the one from that subiect which is capable of them is the placing of the other as wee see Light succeed Darknesse and Darknesse Light Rest Labour and Labour Rest so is it in these the putting away of the feare of God by neglecting the meanes whereby it is bred and nourished in vs is the cause of entertayning carnall securitie And so likewise as all other Vices being admitted doe mutually strengthen one another that they may keepe firmer and surer possession against the Vertues which they oppose so is it betweene these for the more we neglect the Word Sacraments and the rest the more secure wee shall be in all sinfull courses and the more strong wee grow in carnall securitie the more negligent wee waxe in those holy Exercises And therefore the Prophet ioyneth them together as mutuall causes of one another They stopped their eares that they should not heare and made Zach. 7. 11 12. their hearts as an Adamant stone §. 9 The ninth cause hearing the Word without Faith The ninth cause is the hearing of the Word without Faith giuing no credit either to the threatnings of the Law or promises of the Gospell Heb. 4. 2. For as the Word is vnprofitable if it bee not mixed with Faith in those that heare it as the Apostle speaketh so it becommeth in this respect by accident through our corruption dangerous and hurtfull Either it is the sauour of life vnto life or the sauour of death vnto death 2. Cor. 2. 16. Either it weakneth and killeth Vice or giueth more strength and vigour to it either it softneth our hearts like Waxe or hardneth them like Clay either it worketh them to Gods feare when we beleeue his Promises and Threatnings or maketh them more carnally secure when wee giue no credit to them For the Word of God proceeding out of his mouth shall not returne vnto him void but shall accomplish that which pleaseth him and prosper in the thing whereto hee sends it Esai 55. 11. as the Prophet speaketh And as oft as we heare it either it setteth vs forward in the right way that leadeth to saluation or through our corruption and vnbeliefe it maketh vs to goe faster and more securely in the wayes of death and destruction It will make our hearts melt like the heart of good Iosiah or to become more hard like the heart of Pharaoh and wee shall receiue Gods Ambassadors with feare and trembling as the Corinthians did Titus or with proud neglect and 2. Cor. 7. 15. scornefull censures fore-stalling preiudice and resolued obstinacy as the Athenians did the Apostle Paul So the Lord speaketh of some Act. 17. 18 32. who should take occasion vpon hearing the curses of the Law to blesse Deut. 29. 20. themselues in their hearts saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst And the Prophet from the Lord saith of the people of the Iewes that whilest they heard and vnderstood not and seeing perceiued not their hearts were made Esa 6. 9. more fat their eares heauie and their eyes more blind which is not caused by any naturall propertie of the Word but by accident through mans corruption that doth abuse it and so maketh that a curse which was ordayned for a blessing Like the weake and tender eye that is made more blind by the bright beames of the Sunne which cause stronger sights to see and discerne the better or the weake eare which is made more deafe by too much hearing of loud sounds or the sicke stomacke which becommeth more sicke by receiuing holesome nourishment whereby one strong and healthy would bee confirmed in health and by well digesting of it minister vigour and strength to the whole body §. 10 The tenth cause the not applying the Word preached The tenth cause is the not applying of the Word preached or read vnto our selues for our owne vse and benefit but putting it off to others as though it concerned them and not vs especially admonitions and reprehensions for sinne and the threatnings of Gods Iudgements against those that continue in them without repentance For so are men blinded with pride and selfe loue that they can see no faults in themselues or if they doe yet they seeme so small and veniall that they are scarce worth the reprouing and so defectiue are they in charitie towards their Neighbours that they can easily spie the least Motes in their eyes and make of euery Moll-hill a huge Mountayne And this maketh them to shift all rebukes for sinne and denunciations of punishment from themselues vnto others to whom they thinke they more fitly belong and so blesse themselues and securely liue in sinne as though they were free from all danger Yea though they be neuer so faultie in those Vices that are reproued yet if in truth they can find out any that in the iudgement of the World doe goe beyond them in those kinds then can they heare them sharpely rebuked without any sting of conscience or sense of the smart of their owne sinnes yea with much pleasure and delight And thus haue I often heard after some powerfull Sermon against couetousnesse a greedie Muck-worme nothing moued for his owne auarice because hee hath beene able to picke out of a whole Citie or Countrey some one supposed to bee more wretched then himselfe vnto whom hee hath applyed all that was spoken And so when pride hath beene rebuked or profanenesse or worldlinesse or any other sinne I haue noted that those who haue highly offended in these kinds in the iudgement of all others haue like innocents securely blessed themselues applying nothing spoken to their owne vse because they could point at others that haue exceeded them
the World with him and is a fruit or branch of originall corruption and one kind of hardnesse of heart whereby forgetting Gods Power and Prouidence his Iustice and hatred of Sinne and not obseruing his fearfull Iudgements executed vpon the wicked nor his Mercies extended towards those that serue him mens hearts are emptied of the true feare of God and so without checke and remorse of conscience or griefe of heart quietly and securely goe on in their sinfull courses to their eternall destruction And this is naturally bred and borne in all men alike without exception although nourished and increased diuersly by those causes of securitie before spoken of according to that predominancy which they seuerally haue in one more then in another And continueth and wholly possesseth all the powers and faculties of Heart and Mind as it were a spirituall Lethargie till the Lord awakneth them out of it as he doth euen the wicked sometimes by the thundering threatnings of the Law and sense of his heauie Iudgements for their sinnes striking horror and despaire into their mindes hearts and consciences whereby it commeth to passe that they who slept securely and neuer awaked can now take no rest at all And the godly alwayes whom he first rowseth out of this dead sleepe partly by Legall comminations and partly by some sharpe Afflictions so as like the Iaylor suddenly awakned they crie out to Gods Ministers Men and Brethren what shall we doe that we may be saued and Act. 16. afterwards by the preaching of the Gospell whereby the true feare of God is wrought in them which maketh them to watch ouer their wayes that they may not being ouer-come by tentations doe any thing displeasing in the sight of God So that euen naturally this vaile of securitie is spread ouer the eyes of all men whereby they see not or seeing like men asleepe with their eyes open consider and regard not the all-seeing Eye of God looking vpon them yea euen into all the secret corners of their hearts and reynes the Iustice and Power of God whereby hee is ready and able to punish sinne nor his Loue Mercy and Goodnesse towards all those that seeke and serue him vntill by the preaching of the Word and inward operation of the Spirit applying vnto them the vertue of Christs death this vaile is rent in sunder whereby they come to a sight of Gods sauing attributes which worke in vs a reuerent and filiall feare of him which is alwayes accompanyed with a holy care and watchfulnesse ouer our selues that we doe not any thing displeasing in his sight §. 2 Of carnall securitie which is affected and voluntarie The carnall securitie which is affected and voluntarie is when as men purposely vse all meanes to harden their hearts against Gods feare and to stop their eares that they may not heare any thing which may awaken them of their pleasing sleepe of sinne that so they may without any disturbance commit all manner of wickednesse with delight and greedinesse whereby they much strengthen and increase their naturall securitie vntill by custome it becommeth habituall They adde Arte to Nature and thinking that they cannot sleepe soundly enough and without feare of disturbance in their naturall slumber of securitie they stupifie their senses as it were with opium till they are brought into an vnrecouerable Lethargie and sleepe of death They doe not onely draw ouer their alreadie hard hearts and seared consciences a callum or thicke skin which will not be pierced with the pricke of a pin but as one saith euen a treble plated armor Triplex circa praecordia ferrum which is high proofe against the Sword of Gods Spirit the Word of God yea euen the Musket shot of his Iudgements and Punishments They doe not onely quench all good motions of Gods Spirit restrayning them from sinne but quite put out those small sparkes of the light of Nature which remayne in them They doe not alone stop the voyce and crie of their consciences with the lowder clamour of their tumultuous lusts and passions but put to silence all that would admonish them of their wicked courses with their impudency in sinning They harden their fore-heads against all reproofes and flye in their faces who reprehend their wickednesse They shut their Esa 6. 9. Zach. 7. 11 12. eyes that they may not see Gods Iudgements and stop their eares that they may not heare of them either as they are threatned in the ministerie of the Word or inflicted on impenitent sinners like vnto themselues yea they stupifie their senses that they haue no feeling of them but can out-face their owne punishments and euen laugh when they are lashed with Gods whip And though all these outward Sconces were batterd and beaten downe so as sinne dare no longer abide in the countenance Words and externall Actions yet they haue an inward Fort vnto which being impregnable it may safely retyre euen an heart of Rocky and Adamant hardnesse whereas it may sleepe in great securitie there being no engine or shot which will batter this Hold. §. 3 Of carnall securitie which is in the vnregenerate Secondly this carnall securitie is to be distinguished according to the diuers subiects in which it is For it is to be considered as it is in the vnregenerate before conuersion who are wholly ignorant and forgetfull of God destitute of Faith and the feare of God or as it doth remayne in the faithfull after they are in part regenerate and truely conuerted In the vnregenerate it continueth in it full strength wholly possessing and corrupting the mind and heart and depriuing them vtterly of Gods feare of the sight and sense of their sinnes and of the Iudgements and Punishments due vnto them either threatned and imminent or else alreadie inflicted and imposed In these it raigneth and ruleth without resistance as a King and Soueraigne vnto whom they yeeld peaceable and quiet obedience keeping all in peace without any feare or disturbance and as Satans Vice-Roy subiecteth all the powers of the Mind and Soule vnto his rule and gouernment so as quietly and without feare they doe his will according to the saying of our Sauiour When a strong Man armed keepeth his house all that hee possesseth is in peace Or if the conscience being awakned and affrighted Luk. 11. 21. with the threatnings of the Law and apprehension of Gods Iudgement doth check their lusts and passions and disturb this quiet peace Carnall securitie soone pacifieth these tumults by stopping the voyce of the Conscience and casting it into a deepe sleepe whilest it causeth it to be lulled in the lap of carnall pleasure and singeth vnto it the sweet and bewitching tunes of worldly delights with the dittie of earthly profits and preferments In which they continue till they come to sleepe that last sleepe of death and are summoned to appeare before Gods Iudgement Seate to giue an account of all their former courses vnlesse in the meane time the Lord
giueth life and vigour to that which bred it Euen as wee see in some Herbs and Flowers the Roote giueth life to the Leaues and Branches which spring from it and they being growne the Roote againe liueth in them and dyeth when they are plucked from it As for example contempt of Gods Word causeth Securitie and Securitie being entred into the heart causeth the Word to be the more contemned §. 2 The first signe of carnall securitie is ignorance of God and his Attributes The first signe then of carnall securitie is when men are grosly ignorant either through blindnesse of nature or affectation So that we may vndoubtedly conclude that if Ignorance be seated in the head Securitie holdeth his residence in the heart For were they not secure they could not content themselues to liue in this damnable estate quite destitute of all sauing Grace or sound assurance and hope of eternall saluation but would vse all meanes to come out of it and to attayne vnto the sauing knowledge of God and his will Againe of contraries there is the same reason But the true feare of God is caused by sauing Knowledge and this Knowledge is an infallible signe of Gods feare Yea these are mutuall causes one of another for Knowledge is the cause why we feare God and the feare of God is as the Pro. 1. 7. wise Man saith the beginning of Knowledge Whereof it is that Psal 111. 10. the Law of God is called the feare of God because this feare is wrought Psal 19. 9. in vs by the knowledge of it So Moses is commanded to gather the Deut. 31. 12. 4. 10. people together that they may heare and learne the feare of the Lord their God As therefore the light of sauing Knowledge discouereth the habitation of Gods true feare so the fogs of Ignorance which blind the mind plainly shew to them who haue spirituall discerning that carnall securitie lodgeth in that heart Neither is there any meanes to be freed from that securitie which is naturally borne and bred with vs till we know and acknowledge our manifold sinnes whereby we haue grieuously transgressed Gods Law and made our selues subiect to the curse thereof as also the Iustice Power and Truth of God whereby he is both able willing and resolued to punish them who continue in their sinnes without repentance §. 3 The second signe is when wee are forgetfull of God and his Attributes The second signe of carnall securitie is forgetfulnesse of God and his Attributes when as we seldome or neuer remember or thinke of his Omnipresence and all-seeing Wisdome beholding vs at all times and in all our actions his Iustice and hatred of sinne and those that liue in it his Mercy Goodnesse and loue of Holinesse and Righteousnesse extended to those that feare and serue him or finally of the last Iudgement when as we must giue a strict account of all which we haue done in the flesh before a iust and vnpartiall Iudge which will not let Vertue goe vnrewarded nor Sinne vnpunished For as we would thinke that Malefactor most secure and retchlesse who being liable to the Law guiltie of haynous crimes and bound ouer to giue an account of all his offences the next Assizes before an vpright Iudge should spend his time in drinking and reuelling pleasure and delight and neuer thinke of the day of his Arraignment nor how he may so answere for himselfe that he may escape the sentence of death or procure his Pardon so much more is he to be thought not onely asleepe but euen starke dead in his securitie who neuer calleth to mind either his owne sinnes or Gods Iustice and righteous Iudgements or those eternall Punishments vnto which he is liable and shall neuer escape if in this life he hath not procured his Pardon by Faith in Christ and bringing forth the fruits of it in vnfayned repentance §. 4 The third signe Pride and self-Confidence The third signe is Pride and selfe-Confidence For as the true feare of God and Humilitie are alwayes ioyned together and are mutuall causes one of another so that the more humble we are the more we feare God and the more that we feare him the more we humble our selues in his sight because they both proceed from the same Roote and are streames of the same Fountayne namely the sauing Knowledge of Gods Wisedome Power Iustice Goodnesse Truth and our owne vilenesse and vnworthinesse So Securitie and Pride accompanie one another neither could we euer be secure if Pride did not possesse our hearts making vs to ouer-weene our gifts and to thinke our estate better then it is Neither could we euer be lifted vp with pride if Securitie did not shut our eyes and stupifie our senses so as we cannot see or discerne how little cause we haue of being exalted and how great and manifold of deiection and humiliation So confidence in our selues as in our owne wisedome strength merits and worthinesse is a notable signe of carnall securitie euen as diffidence in our selues and affiance in God is a sure signe of his feare and therefore they are ioyned by the Psalmist Ye that feare the Lord trust in the Psal 115. 11. Lord. For who would not thinke him most deeply secure who being assaulted by a mightie Enemie armed at all points should trust in a Reede and paper Buckler presuming that they are sufficient not onely for defence but also obtayning victorie especially if at the same time he should refuse Armor of proofe and approued weapons being offered vnto him But such and farre greater is their securitie who being to fight against not onely worldly Enemies but spirituall euen the wrath of God the curse of the Law and the tentations of the Deuill trust in the bruised Reede of their wisedome and strength and in the paper Buckler of their owne works and worthinesse refusing in the meane time the sure defence of Gods wisedome power and gracious assistance and the all-sufficient Shield of his free Grace and Mercy and Merits and Obedience of Iesus Christ §. 5 The fourth signe abuse of prosperitie The fourth signe is when being in worldly prosperitie we abuse it to pride and carnall presumption saying with the Wicked Wee shall Psal 10. 6. neuer be moued nor euer see aduersitie For what greater securitie then to presume of standing in such slippery places in which we haue seene so many fall before vs to thinke that we can keepe the Sea in one setled course whose nature is to ebbe and flow to keepe the Moone constant and alwayes at the full whose nature is to change encrease and wane or to thinke that we shall haue for a long time firme fruition of these earthly vanities when as both they and we are so mutable and momentanie as that euery day we are in danger to be taken from them or they from vs what greater securitie then to be proud of a flitting shadow and to presume of our safetie which
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
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
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
worldly prosperity and singing vnto it the bewitching songs of carnall pleasures And if conscience will needs start vp and bee meddling either accusing or condemning them for sinne or terrifying and tormenting them with the guilt and punishments due vnto it then doe they corrupt this Iudge and witnesse with carnall pleasures and when they cannot be ridde of their Iaylour but they must needes goe abroad vnder his custodie they will make him drunke with these alluring cups of worldly delights that they may haue more liberty to doe what they list without checke and controulement And thus when conscience groweth melancholy through the neglect of dutie they cheere it againe that it may still goe on with them in carnall courses by feasting and reuelling musicke and merry company sporting and gaming iesting and wanton dalliance sttage-playes vnchaste sonnets and pleasant histories And if notwithstanding all these conscience stirreth and beginneth to speake then doth the world giue such a Plaudite to these pastimes and the flesh entertaine them with so loud an outcry of clamorous lusts and passions that the voyce of conscience being quite drowned it becommeth silent because it speaketh to no purpose And thus also conscience is sometimes at ease and peace through worldly cares and imployments in compassing these earthly things for hauing their hearts wholly set vpon these vaine obiects and all their actions and indeuours taken vp in these exercises and imployments conscience is silent because they haue no leisure to attend what it saith chusing rather to say nothing then to speake much to little purpose CAP. XV. Of the good things which a good Conscience witnesseth to the faithfull §. Sect. 1 The first thing which it witnesseth is pardon of our sins and reconciliation with God ANd so much generally of the matter which a good conscience testifieth namely peace and good things and of the manner how it giueth witnesse to wit truely and according to the rule of Gods Word wherein the peace which it bringeth diuersly differeth from the peace of an ill conscience Now we are to speake more particularly of the good things whereof it giueth euidence and of the fruit and benefit which ariseth from it First it witnesseth vnto vs truly and according to the rule of Gods Word that all our sinnes are pardoned and we reconciled vnto God not by any satisfaction which our selues haue made or any worthinesse in vs for which God should accept vs aboue others but only out of our assurance of faith which perswadeth vs that God of his free grace and mercie for the alone merits and satisfaction of Iesus Christ hath forgiuen vs all our sinnes and accepteth of vs in the face of his best Mat. 3. 17. Beloued in whom only he is well pleased vpon which ground a good conscience giueth comfortable euidence not onely when wee please our selues in the sight and sense of Gods graces in vs and in our cheerefull obedience and best seruices which we performe to God but also when we see and feele our corruptions and imperfections our slips falls and manifold faylings in our best actions Because it giueth euidence according to the assurance of faith which is grounded on Gods mercies and Christs merits and not vpon our workes and worthinesse and therefore cannot be ouerthrowne by our wants and weakenesses our corruptions and vnworthinesse In which respect the Apostle saith that baptisme doth saue vs not the putting away of the filth of the flesh but the answere of a good 1. Pet. 3. 21. conscience towards God by the resurrection of Iesus Christ. Which answere is nothing but this that when Gods iustice and the Law layeth sinne to our charge and requireth obedience the conscience giueth in euidence that Christ by his death and resurrection hath made full satisfaction and in our stead hath done all which was required of vs. §. Sect. 1 That a good conscience witnesseth vnto vs our sanctification And as the conscience thus beareth witnesse of our iustification and reconciliation so also of our sanctification namely that being freed from sinne we are become seruants of righteousnesse and not onely deliuered from the guilt and punishment of finne but also from the corruption power and dominion of it so that though it dwell in vs as a trayterous slaue yet it doth not raigne and rule in vs as in times past And though we be not wholly freed from all reliques of sinne and corruption nor can performe vnto God that perfect obedience which the Law requireth yet our consciences giue in euidence with vs that wee are in part sanctified and shall in Gods good time haue this worke thorowly perfected and that in the meane while we hate the euill wee doe and loue the good we doe not delighting in the Law of God in the inner man euen when we Rom. 7. 15. are led captiue vnto sinne that we desire and resolue to please God in all things and indeuour in the vse of all good meanes to haue our desires satisfied and consequently that we performe that Euangelicall obedience which God requireth and are through Christ accepted of him In which regard we may say with Paul from the time of our effectuall calling that we haue liued with all good conscience vntill this day Againe a good conscience is our warrant for all our actions testifying vnto vs that what wee Act. 23. 1. haue done and are about to doe is commanded of God whereby we are comforted in those duties which we haue performed and incouraged to proceede in well-doing because we doe not our owne will but the will of God And though our actions bee imperfect in themselues yet being done in sincerity and with vpright hearts we shall not be discouraged in the sight and sense of our imperfections yea rather we shall find cause of reioycing and glorying in them because being done with a good conscience it will iustifie and giue witnesse vnto vs that wee are also iustified and approoued of God and haue both our persons and workes accepted of him through Iesus Christ according to that of the Apostle Iohn If our heart condemne vs not then haue wee confidence towards God And this 1. Job 3. 21. made the Apostle Paul most gladly to glory in his infirmities which otherwise in themselues would haue beene a cause of griefe and mourning and 2. Cor. 12. 9. to reioyce in the conscience of his well-doing which in respect of the imperfections euen of his best actions would haue filled his face with blushing and his heart with shame Our reioycing saith he is this the testimony 2. Cor. 1. 12. of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world §. Sect. 2 That a good conscience witnesseth vnto vs that we are in all estates blessed Moreouer a good conscience testifieth vnto vs that we are through Christ in an happy and blessed
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
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
something of the method and right disposing of the parts The parts of prayer to be vsed ordinarily of vs are three confession petition and thanksgiuing In our priuate confessions of our sins we are hauing first a true sense and feeling hatred detestation of thē to acknowledge them bewaile them not only generally but also specially and particularly and those aboue the rest which we haue last committed and with which we haue most often and grieuously displeased and dishonoured God and wounded our owne consciences according to the example of Dauid in the one and fiftieth Psalme and withall aggrauate them by their seuerall circumstances especially the consideration of the person against whom they were committed our glorious God and gracious Father in Iesus Christ adiudging and condemning our selues in regard of them to bee lesse then the least of Gods mercies and worthy of his greatest plagues and punishments Vnto which we are to adioyne petition and first that God for his mercies sake his promise sake and his Christs sake will forgiue vs all our sinnes and neuer lay them to our charge seeing our Sauiour hath fully satisfied his Iustice for them and so that being iustified and freed from the guilt and punishment of our sinnes he will be reconciled vnto vs and receiue vs into his loue and fauour Secondly that God will be pleased to seale vp the assurance hereof in our hearts and consciences by the gracious testimony of his holy Spirit and giue vnto vs the spirit of Adoption crying in our hearts Rom. 8. 15. Abba Father and witnessing to our spirits that wee are his children by adoption and grace Thirdly that he will sanctifie vs by the same Spirit mortifying and crucifying in vs more and more our sinfull corruptions so as they may not rule and raigne in vs as at former times and that he will also quicken vs vnto holinesse and newnesse of life and inable vs to yeeld obedience to his holy and heauenly will Fourthly that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them and make them effectuall by his good blessing vpon them Especially that he will indue vs with the sanctifying gifts and graces of his holy Spirit as sauing knowledge a liuely faith vnfained repentance firme affiance feruent loue and ardent zeale hope patience humility the true feare of God and the rest Fifthly that God will daily increase his graces in vs and our strength and ability to serue him that wee may grow from one measure to another vntill we come to a perfect age in Christ Sixthly that he will establish vs with his free Spirit that we may constantly perseuere in the profession and practice of true godlines vnto the end and in the end and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies that we may haue victory ouer them and not be hindred by their tentations from proceeding in our course of godlinesse or from finishing the great worke of our saluation Seuenthly we must heereunto adde petitions for speciall benefits whereof wee stand in neede concerning things either temporall or spirituall and eternall and particularly such as are necessary and profitable for the well passing of the day following especially preseruation from all dangers direction in all our courses our thoughts words and actions and the blessing of God vpon all our labours with a right vse of all Gods benefits and chastisements Finally we must pray for the good estate of the whole Church of that in which wee liue and for all the principall members of it for our friends and benefactours for the afflicted for those of the same family and such vnto whom wee are bound by any speciall bond of duty And lastly we must from petition descend to thanksgiuing praysing God for all his blessings both corporall spirituall and eternall and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues for those of late receiued and namely the night past in our preseruation and quiet rest And this I hold to bee the best method and order to bee obserued in our prayers ordinarily although I would tye no man vnto it but that he may herein vse his discretion beginning with confession thanksgiuing or petition as his heart leadeth him and fit occasion shall be offered §. Sect. 5 What duties are to be performed after wee haue prayed And these are the duties which are to bee daily performed in this holy exercise of prayer Now after wee haue thus prayed there are certaine other things required of vs. First a liuely faith whereby we doe not onely giue our vnfained assent vnto our prayer made but also rest perswaded that the Lord hath heard vs in the things for which we haue prayed and will assuredly accept of our humiliation and thanksgiuing and grant all our suites and requests as it will best stand with his owne glory our spirituall good and eternall happinesse And this our Sauiour requireth What Mark 11. 24. things soeuer yee desire when yee pray beleeue that yee shall receiue them and ye shall haue them Secondly hope patience and humility whereby we make no haste nor prescribe vnto God any time of doing the things which we haue desired but meekely acknowledging his infinite wisedome in himselfe and goodnesse towards vs doe resigne wholly our selues and suites vnto his good pleasure expecting with all patience his leasure when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands Thirdly there is required of vs after prayer an earnest indeuour in the vse of all good meanes whereby we may obtaine those things which wee haue prayed for whereby wee shall serue Gods prouidence and be his instruments to further the accomplishment of his promises and also make it manifest that in our hearts we sincerely desired those things which we begged with our mouthes For example after we haue prayed for the pardon of our sinnes we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them after we haue craued sanctification we must labour and indeuour that we may be sanctified and exercise our selues in the duties of holinesse after we haue desired spirituall and sauing graces we must vse all the helpes and meanes whereby we may attaine vnto them For otherwise we shall discouer our selues to be but meere hypocrites who with our lips haue prayed for those things which we haue neither esteemed in our iudgements nor affected in our hearts and therefore receiue nothing at Gods hands who giueth his gifts not to idle loyterers but vnto such as pursue them with thirsting desires and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them §. Sect. 6 Of the time in the morning when we are to vse priuate prayer The last direction which I will set downe
posterity that in the sweate of their face they should eate their bread By which borrowed speech from the practice of those who labour with their hands is meant that all of all estates and conditions should serue God with paines and diligence according to the nature of that calling which they haue taken vpon them as Magistrates in their gouernment Ministers in their studies preaching and other Ministeriall functions the Artificer and Craftsman in his Science and Trade the Husbandman in the workes of Husbandry And it is indefinitely said in Iob that man is borne vnto labour as the sparkes Iob 5. 7. flie vpward so that he who would haue pasport to leade an idle life must forgoe the priuiledge of being a man Yea not onely men but women also are tyed to this taske of daily labour in their callings neither may they eate the bread of idlenesse as the Wiseman speaketh but must take 1. Tim. 5. 14. Pro. 31. 27. paines according to their place and state either in working with their hands if they be poore or by gouerning their families and with the good huswife in the Prouerbes looking well to the wayes of their houshold or some other honest imployment which may keepe them from idlenesse fit them for a charge and make them more helpefull vnto others and in some kinde or other profitable members of the Common wealth For if they consume their time in sloth and idlenesse and according to the common custome of many in the world spend all the rest of the morning which they can spare from sleepe in curious adorning of their bodies in frizling and curling the haire painting the face with such like vanities and the afternoone in vaine talking and courting idle visitations carding playing and sporting themselues in such carnall delights they for ought I know to the contrary shall as well as men bring vpon themselues all the former euils of sinne and punishment §. Sect. 2 That Gentlemen haue no priuiledge of idlenesse and how they should spend their time As for Gentlemen and those that haue attained vnto lands and riches whereby they are able to maintaine themselues and their charge though they are not in respect that God hath thus aduanced them aboue others to performe seruile workes which were too much basenesse nor to ouer-toyle themselues in bodily labour which were needlesse and vnprofitable for the Common wealth by taking from the poore their worke and with it their wages and meanes of maintenance yet they are not exempted from such labours and imployments as beseeme their place and state Yea in all reason because God hath beene so gracious vnto them aboue others that hee hath aduanced them to more honourable callings wherein they may exercise themselues in imployments of a more excellent nature and greater worth with greater ease and hath richly rewarded them before-hand with such extraordinary pay and bountifull wages aboue the rest of their fellowes whose labours are more base and toylesome lesse honourable and important therefore of all others they should be least idle in this faire easie and honourable seruice and exceede all others in diligence as farre as they exceede them in these many and rich priuiledges And heereof it is that Sodome was so much condemned and fearefully punished because abounding in all wealth and plenty they exceeded also in sloth abusing the blessing of riches and prosperity to pride fulnesse of bread and Ezech. 16. 49. aboundance of idlenesse Besides then those religious duties of praying hearing the Word reading meditating and such like in which it becommeth Gentlemen and rich men to bee most diligent as hauing more leasure and better opportunity to performe these exercises then the poorer sort there are also many ciuill duties in which their time and paines may be profitably imployed As first and chiefly the duties of Magistracy if they be furnished with fit gifts for it by God and called thereunto by superiour authority wherein they are chiefly to aime at Gods glory and the good of the Church and Common wealth by preseruing Iustice truth and peace the beating downe of all vice and sinne and the aduancing of vertue and godlinesse in them And not the pleasing of their owne humours the pleasuring of their friends and the filling of their purses with gifts and bribes But if they be not fit for these imployments or not called thereunto then may they profitably be exercised in gouerning their owne families appointing their seruants to their worke ouerseeing their labours and taking account of what they haue done in husbanding and managing their estates that they may as much as in them lyeth preserue it intire and leaue it to their posterity And what time they can spare from these imployments they may profitably spend either if they be of a martiall disposition in feates of Armes riding of great Horses and such like exercises whereby they may bee fitted for the seruice and defence of their Countrey Or if they be naturally inclined to contemplation and a quiet and peaceable life they may apply themselues to the study of Law Physicke or Diuinity that they may not onely bee able to direct themselues in all things that concerne their estates bodies and soules but also may be helpeful vnto their neighbours about them by directing them in their courses and resoluing them in all their doubts when as they resort vnto them to aske their counsell Vnto which studies if our Gentility were inclined I see no reason why they might not bee like that worthy and renowned P. Mornay du Plessis of France famous in all Countreys for his valour and learning the greatest Schollers in the Common wealth next vnto them that reside in the Vniuersities seeing they haue most leasure and opportunity to follow their studies and best purses to furnish their Libraries Or if they haue not beene brought vp to learning they may imploy their time profitably in according differences and ending controuersies betweene their neighbours in vsing all good meanes both by word and example to discountenance sinne and aduance vertue in doing the workes of mercy as ouerseeing the poore and taking order for their prouision relieuing the hungry clothing the naked visiting the sicke to which duties God hath inabled them aboue others by making them stewards in his family and committing a greater portion to their ordring and disposing And if Gentlemen would thus spend their time they should be truely noble in the eyes of God and men and reape more true lasting honour in their Country by this their Christian conuersation then the antiquity of their house their ancient and ennobled pedigree their coates of Armes Ensignes of Gentilitie their gilded Coaches and gay apparell can yeeld vnto them Yea which is aboue all they should by these courses haue the inward peace of a good conscience and inioying Mat. 25. 20 21. their earthly priuiledges as pledges of Gods loue and earnest-pennies of their saluation their hearts would not bee
Now if any obiect that this kinde of gaming is against charity because losse of a little is a little hurt though he that loseth be not sensible of it because it cannot be missed by reason of the greatnesse of his meanes To this I answere that it deserueth not the name of hurt which is so little that it is not sensible or though it were so indeed it is sufficiently recompensed by that delight which it addeth to our recreation of which I haue spoken Neither is it vnlawfull to purchase our pleasure or any accesse vnto it when as we may haue it at so easie a rate Nor is this obiection of any moment to say that though that wee lose be of small value as an halfe-penny or penny yet it might better be imployed and giuen to the poore seeing we are not bound to giue all that we can spare from our necessary occasions vnto these vses but may lawfully spend somewhat for our honest delight for by the same reason we should be bound to vse onely meane apparell and few suites though wee were neuer so rich and but one or two dishes at our table if our company be small because this is sufficient to keepe vs warme and satisfie hunger Neither can our play hinder our almes if our game be so little that wee haue plenty for both vses Yea though we would giue all we can spare from our necessary imployments to the reliefe of the poore yet playing for a little would not hinder our charity seeing we winne at these games as well as lose and being so charitably affected are more ready to giue out of our winnings then hauing plenty and sufficiency to forbeare giuing because of our losings Againe whereas it may be obiected that such kind of gaming is against Iustice because we play with a desire to winne other mens goods and so fall into the sinne of couetousnesse To this I answere that simply to desire other mens goods were iniustice but not so when it being vpon equall hazzard of our owne we may lose as well as winne Or if we should desire their goods against their will it were vniustice but not when they are willing we should haue them not absolutely but vpon a contract and agreement betweene vs which hath this condition that they shall haue them that winne them Yea but can we be excused of inward couetousnesse although there be no outward iniustice seeing we stand not equally affected but desire to winne rather then to lose I answere that desire of winning doth not simply argue couetousnesse but to propound gaine as the maine end of our play and not our recreation not when we desire to winne in playing but when wee play out of a greedy desire of winning For play being a kinde of friendly combate and contention wherein we striue who shall shew most skill and actiuity euery one doth naturally desire to get the victory not simply in regard of the gaine that ariseth of it but because it is a signe and euidence that in Art and cunning he excelleth him with whom he contendeth and contrariwise auoideth losse not for the value of that he loseth but because it argueth his defect and insufficiencie in skill and that therein he is inferiour vnto him with whom he playeth seeing he hath got the victory Euen as in hunting those that are rich or noble take great paines in pursuing their game not out of a desire to kill it that the poore Hare may furnish their table which in respect of gaine were but a small reward for their great labour for in this regard when she is killed they could willingly wish that shee were aliue againe that by renuing her life they might haue a fit subiect for the renuing of their pleasure and yet whilest they are hunting they desire not onely their sport and exercise but euen to kill her because it is the consummation of their pastime and the Trophy of their victory But yet lest there should be any feare that couetousnesse which is a cunning insinuater and sticketh as fast to corrupted nature as the shirt to the skin yea as the skin to the flesh doth yet lye lurking in our recreation we may agree in our gaming that the winnings shall not come into the winners purse although in this respect it lawfully may that his winnings at one time may make amends for his losses at another which if there be no quitting will come to more then he is willing to spare but that it be conuerted to the vse of the poore or bestowed when it commeth to a conuenient sum partly this way and partly vpon loue-feasts for the preseruing and increasing of amity and friendship one with another §. Sect. 3 A serious admonition that none abuse their liberty in recreations of this nature And these are the reasons that induce mee to thinke that playing for money if the former cautions be obserued is not vnlawfull Now if any abuse this liberty vnto licenciousnesse and vnder colour that it is in some cases lawfull will vse or rather abuse it vnlawfully without any care to obserue these cautions his sinne bee vpon his owne soule seeing it is farre from mine intention to incourage any in their sinfull courses or that my writings should be any cause or occasion of hartening any in those shamefull abuses of gaming for money which are too too common in these dayes whereby mis-spending their precious time they also consume their substance and vtterly spoile one another with much more pernicious robbery then can bee committed by common theeues by the high-way side For they seldome take any one mans purse but these often and with it euen their houses and lands and all that they possesse which are free enough from the others violence besides innumerable other mischiefes which accompany these losses and many outragious sinnes committed against God their neighbours and themselues Yea seeing the end of lawful liberty is to preserue men from lawlesse licenciousnesse I was willing to extend it as farre as the Word of God would permit that it might moue all men more willingly to containe themselues within the compasse of their duties when as they may haue sufficient meanes of comfort and refreshing allowed them within those lawfull bounds which God hath limited Now if any be rich and yet will steale he is twice worthy to bee hanged if any be such vnruly beasts that hauing pleasant pastures watered with the delightfull streames of Christian comforts which like liuing waters are constant in their flowing without the stops and checks of conscience out of Gods rich bounty allotted vnto them and yet will not be contented nor quietly graze vnder the conduct of our heauenly Shepherd but will leape ouer hedge and ditch and breake thorow all fences that they may come into forbidden pastures because they haue rancker grasse not so sweete in it selfe as their owne feede but more pleasing to their carnall appetite because they can deuoure it with full mouthes
and out of a desire to drinke of stolne waters because they are sweeter to a fleshly palate then surely such are well worthy to be turned out into the bare commons of penury and misery in this life and if they repent not of their folly to be eternally pounded in hell in the life to come And so much of the first kinde of cessation from our labours by lawfull recreations of which I haue spoken much more largely then at the first I intended because howsoeuer it may seeme but a light subiect to bestow much paines vpon yet I plainely perceiued that it is of no light consequence seeing it is a matter that concernes all men and not seldome but almost euery day of their liues seeing also nothing is more commonly abused vnto sinne it being one of Satans most alluring baites to intice vs to come within the compasse of his pernicious nets and snares of wickednesse and finally because that many who truely feare God and desire to vse them with a good conscience indeuouring to please him as well in their recreations as their labours yet know not how to doe it as they ought and so out of scruple and timorous doubting forbeare them altogether or else transported with their pleasure take greater liberty then God hath allowed them which though it bee sweete for the present yet in the end it turneth to bitternesse In all which respects there are few other things in the whole course and carriage of our liues for which wee stand in more neede of counsell and direction and the rather because there are few particular rules heereof in the Scriptures of which chiefly the weaker sort of Christians are capeable but onely some generals out of which they cannot so easily gather speciall directions in this behalfe vnlesse they haue some guide to goe before them CAP. XXIIII Of the duties which ought daily to bee performed at our meales §. Sect. 1 That we ought to take speciall care of our cariage at our meales THe second kind of cessation from our labours is that time which is spent daily in taking our repast and refreshing of our bodies by receiuing of our food whereby our decayed strength is repaired our health preserued and we inabled to the better performance of the duties of our callings The which is to be performed of vs not as meere naturall men but as Christians vsing therein such rules and cautions as the Word of God prescribeth vnto vs that we doe not famish our soules whilest wee feed our bodies nor weaken our spirituall part and defile our selues with sinne whilest our outward man is refreshed and strengthened with the vse of Gods creatures For as the deuill layeth in euery place baites and snares to intrap vs so especially vpon our tables and mingleth the poison of sinnefull corruption with our meates and drinkes that if we doe not vse them in the feare of God and keepe a narrow watch ouer our selues that we offend not in them they will prooue no lesse dangerous to our soules then necessary and profitable for the refreshing of our bodies And this Dauid implyeth where making many fearefull imprecations against Psal 69. 22. his owne and our Sauiour Christs desperate enemies he prayeth that their table might become a snare before them and that that which should Iob 1. 5. haue beene for their welfare should become a trap The which made holy Iob so carefull to sanctifie his children after the dayes of their feasting and to offer burnt sacrifices to expiate their sins because he well knew how prone they were through humane frailty to offend against God by abusing of his blessings §. Sect. 2 Of the duties which ought to be performed before we eate and first that we must sanctifie the creatures to our vse by the Word Let vs therefore in the next place consider the duties which belong to all Christians in receiuing of their food the which are to be performed either before we eate at our meales or afterwards Before we eate our duty is to sanctifie the creatures by the Word and prayer for howsoeuer euery creature of God is good in it selfe yet it is not so vnto vs vnlesse it be sanctified vnto our vse They are sanctified by the Word when as the vse of them is warranted vnto vs by the Scriptures that is when as we doe not receiue them as absolute owners of them but acknowledging God the Author and chiefe Lord both of them and vs doe receiue them at his hands as his free gifts the which he bestowed vpon vs first by his law of Gen. 1. 26. to 30. 9. 3. creation not onely making all the creatures for mans vse but also by his word giuing him dominion and lordship ouer them and liberty to vse them for his food and nourishment But this first gift and donation from God is no sufficient warrant vnto vs seeing through the fall of our first parents we lost all our dominion right and interest which we had vnto the creatures vnlesse our Charter be renewed by Christ who by satisfying Gods Iustice for our sinnes hath recouered our right and reentered vs into our possession which we lost by Adam and hath purchased for vs that glorious liberty of the sonnes of God whereby we may with a good conscience freely vse all Gods creatures without any doubting scruple or superstition for our necessity and profit yea for our comfort and delight So that now we are not to put any difference betweene meates seeing vnto the pure all things are pure and euery creature thus sanctified is Tit. 1. 15. good and if for conscience sake we abstaine from flesh more then fish or any one meate more then another we shall shew heereby that wee are not taught of Christ but that we haue as the Apostle plainely speaketh 1. Tim. 4. 1 3. learned this lesson in the schoole of the deuill Onely our care must bee that we bee ingrafted into Christ by a liuely faith by whom onely wee haue right vnto the creatures and that wee know our liberty to the end we may vse it without doubting For otherwise we are intruders and vsurpers who hauing no right vnto any of Gods blessings shall haue a fearefull account to make for incroaching vpon them and as it were like theeues liuing vpon the spoile §. Sect. 3 That we ought to sanctifie the creatures to our vse by prayer and thanksgiuing But howsoeuer it is necessary that we be alwayes in this state of Christian liberty and haue the knowledge and acknowledgement of it habitually in vs yet not that we should euery time we eate particularly meditate of all these things onely it is sufficient that hauing this Charter of our liberty in our keeping we bring it out as oft as wee haue occasion especially when our right vnto the creatures is called into question either by the deuill the world or our owne flesh And that acknowledging God to bee the Author of all these
we seldome admit such holy conferences as tend to Gods glory whom we haue found so gracious and bountifull a Master or being entred into them doe waxe weary and soone giue them ouer vpon euery slight occasion for want of loue and zeale to his seruice Yea let vs consider with what pleasure and delight our selues haue beene taken vp in the dayes of our ignorance with idle and hurtfull communication and let this make vs to redeeme our lost time by being diligent and frequent in good conferences and seeing wicked men are and we were not ashamed to spend much time in speaking to Gods dishonour and our owne and our neighbours hurt let it now bee a shame vnto vs to bee backward and bashfull slacke and meale-mouthed to speake freely vnto his praise or to omit any good occasion of discourse which may further the saluation of our selues or our brethren CAP. XXX Of those duties which concerne our workes and actions one with another both out of contracts and in our buying and selling §. Sect. 1 That we must labour both to do and receiue all the good we can in our dealings with others AND thus much concerning those duties which are to be performed in our society and conuersation respecting our speeches and conferences Now we are to speake of those which concerne our workes and actions And these either respect our simple and ordinary dealings out of contract or those which are to bee obserued in contracts and bargaines one with another Concerning the former I shall not neede to say much more then I haue written before of those duties which are generally to be performed in our whole conuersation and society with our neighbours Only let vs obserue this principall rule that when wee come in any company with our brethren wee indeuour by all good meanes both to receiue and doe all the good wee can vnto our selues and them improouing our society for the best aduantage to all parties And first for our selues we must not idly and vainely spend our time when we are in company but labour as much as in vs lyeth to reape what fruit and benefit we can by it setting our selues to listen vnto and lay vp for our vse the good speeches instructions counsels exhortations admonitions or reproofes which we shall heare from any and those especially which are superiour vnto vs in Gods gifts and graces as also to take notice of those good examples of piety or Iustice faith affiance in God humility meekenesse patience and such other vertues that they may serue as patternes for our imitation according to that of the Apostle Brethren be followers together of mee and marke them which walke so as ye haue vs for an example and elsewhere hee exhorteth the Hebrewes Phil. 3. 17. to follow the faith of those who were set ouer them and had spoken vnto them the Word of God But because such rules through humane frailty Heb. 13 7. doe sometime faile we are not hand ouer head to conforme our selues to such ensamples but in any doubtfull case to bring them to the maine Standard the Word of God and to consider if they agree or swarue from it and to our chiefe Patterne and Precedent Iesus Christ to see how their example agrees with his seeing the Apostle though excellently graced would not propound himselfe as an absolute patterne to be followed in all things but onely so farre foorth as he was a follower of Christ 1. Cor. 11. 1. §. Sect. 2 That we must take all occasions of gayning others to Christ And as we must labour when we are in company to receiue so also to doe what good we can vnto those who associate vs. Especially wee must indeuour to take and seeke all good occasions and opportunities of speaking or doing any thing which may further their saluation and to vse all good meanes both to gaine them vnto Christ if we see no signes of their conuersion or to build them vp in him to inrich them with all spirituall graces and to confirme and strengthen them vnto all Christian duties if being conuerted they belong to the same houshold of faith Of the former we haue the Apostle Paul a worthy example for our imitation who though 1. Cor. 9. 19. to 22. as he professeth he were free from all men yet he made himselfe seruant vnto all that he might gaine the more To the Iewes hee became a Iew that hee might gaine the Iewes that is as he expoundeth himselfe in the next words to them that were vnder the Law as vnder the Law that hee might gaine them that were vnder the Law to them which were without Law as without Law though hee were not without Law to God but vnder the Law to Christ that hee might gaine them that were without Law To the weake hee became as weake that hee might gaine the weake and in a word made himselfe all things to all men that he might by all meanes saue some And in the next Chapter he saith that he indeuoured to please all men in all things not seeking his owne profit but the profit 1. Cor. 11. 33. of many that they might be saued In respect of our brethren which are already conuerted we must when we keepe them company performe all Christian duties which may inrich or confirme and strengthen in them all the gifts and graces of Gods holy Spirit To which end we must obserue and watch ouer one another not as curious busie-bodies to intermeddle with their affaires which belong not vnto vs or to spie out their infirmities that wee may blaze them abroad to others but seeing their weakenesses that we may helpe and support them and their wants that we may vse all good meanes to supply them and in the meane time to couer them vnder the vaile of charity And finally that we may prouoke and stirre vp one another to the imbracing of all holy vertues and the practising of all Christian duties according to that of the Apostle Let vs consider one another Heb. 10. 24. to prouoke vnto loue and good workes §. Sect. 3 That in all our dealings and bargainings we must carry our selues vprightly and honestly In our contracts and bargaines whereby we alienate or exchange the things which of right appertaine vnto vs vpon some equall and honest conditions diuers duties are to bee obserued of all Christians who haue trading and dealings one with another some whereof are generall to all contracts and some more specially respect selling and buying In all our contracts and dealings there is generally required that we carry and behaue our selues simply and vprightly honestly and with a good conscience as in the sight and presence of God who seeth not onely our outward actions and dealings but also the inward thoughts of our hearts and our most secret and hidden intentions according to that of the Apostle We trust we haue a good conscience in all things willing to liue honestly And Heb.
their carriage and gouernement but behaue themselues in all things grauely and with a kinde of Christian Maiesty and authority according to the example of Iob who obserued such grauity in his carriage that when the young men saw him they hid themselues and the aged arose and Iob 29. 8 9. stood vp the Princes refrained talking and laid their hand on their mouth The which as it gaineth authority to gouernours so the contrary leuitie and lightnesse of behauiour doth expose their persons to scorne and their gouernement to neglect and contempt Thirdly there is required that piety iustice and sobriety doe shine in the whole course of their conuersation that so they may become examples vnto their inferiours of an holy righteous and vnblameable life then the which nothing is more powerfull and effectuall to draw inferiours to imitation of those vertues which they obserue in them And therefore Dauid intending a strict reformation of his house beginneth first with himselfe that hee might be an example vnto all the rest and resolueth that he will behaue himselfe wisely in a perfect way and walke within his house with an vpright heart and then that hee will banish out the wicked from his family and entertaine and countenance the religious and faithfull of the land Whereas contrariwise if they take neuer so much paines in teaching them their duties yet if they doe not make their owne liues examples of their rules but run a contrary course in their practice they shall not so much further them in the wayes of godlinesse by their instructions as discourage and hinder them by their bad example Fourthly they must not insult ouer their inferiours with tyrannicall pride and cruelty nor doe all they may by reason of their power and authority to keepe them vnder as base vnderlings out of a fond and false opinion raysing the pitch of their absolutenesse and greatnesse out of their slauish deiection who are vnder their gouernment but they must mixe with their power and authority parent-like loue brotherly humanity and Christian mildnesse and modesty that their inferiours may honour them as fathers as well as feare them like Lords and may yeeld vnto them free cheerefull and voluntary obedience subiecting to their gouernement Rom. 13. 5. not onely their bodies and outward actions but also their hearts wills and inward affections For if the hearts of Kings themselues must not bee lifted vp aboue their brethren then much lesse should the hearts Deut. 17. 20. of inferiour gouernours in families bee thus exalted Fifthly they must gouerne in the Lord as his Vice-gerents and Deputies and chiefly ayme therein at Gods glory remembring that from him they haue all their authority and that they exercise not their owne but the iudgements of the Lord according to the saying of good Iehoshaphat to his Iudges Take 2. Chro. 19. 6. heede what yee doe for ye iudge not for man but for the Lord who is with you in iudgement And this must make them chiefly to aime by their gouernement to containe their inferiours in the duties of piety and righteousnesse that God may be glorified both by themselues and also by all those which are in the family And finally they must make it appeare in all their gouernement that they doe not wholly ayme at their owne particular and priuate profit but also at their ioynt good which is the chiefe cause why the Lord hath made them superiours vnto others not that they may serue their turne of them and looke no further but that they may like the head the members of the body gouerne them for their benefit And this argument the Lord vseth to perswade inferiours to honour their superiours that it might goe well with themselues in the land which the Lord gaue Deut. 5. 16. them And the Apostle mooueth them to doe that which is good vpon the like reason because their gouernours were the Ministers of God to them for good if they did well Rom. 13. 4. §. Sect. 2 Of the iustice loue which are required in gouernement The things required vnto the administration of their gouernement are iustice and loue the which must be tempered the one with the other that loue may moderate and sweeten iustice and iustice may keepe loue vnpartiall and vpright lest our actions sauouring of nothing but iustice seeme rigorous and expose vs to hatred and loue not guided nor backed by iustice degenerate into doting fondnesse and so expose vs to contempt whereas both rightly mixed the one with the other will cause reuerence and obedience The which mixture must bee vsed in all our actions towards all vnder our gouernement although these vertues are to bee exercised diuersly and the one to be more manifested then the other according to occasion time persons and deserts For though we ought to loue all yet those especially who excell in Gods graces and profit most in all religious Christian and ciuill duties and to such our loue must bee most manifested to incourage them to go on in their good courses and to draw others to follow their example The which was Dauids practice as he professeth who though he were indifferently iust towards all his subiects yet his loue exceeded towards the faithfull of the land and those which walked Psal 102. 6. in a perfect way But especially our loue and iustice must appeare in our rewards and chastisements which are the mayne bonds and very sinewes of gouernement We must reward those who deserue well partly by our words commending their good actions which is a great incouragement to well-doing as the Apostle implyeth when hee vseth it as a reason to perswade inferiours to their duty Doe that which is good saith he and thou shalt haue praise of the same the which our Sauiour will vse to Rom. 13. 3. his seruants at the last day Well done good and faithfull seruant thou hast Mat. 25. 23. beene faithfull ouer a few things c. And partly by deeds the which must sauour both of iustice in giuing them their due wages and of loue and bounty by giuing according to our ability gifts to incourage them in their well-deseruing Chastisements also must be vsed towards them who will not otherwise be reclaimed from their faults nor kept in due order either in words only by gentle or more sharpe reproofes according to the quality of the offence or by stripes when nothing else will serue For otherwise we shall offend against God in neglecting being his Deputies to glorifie 1. Sam. 2. 29. him in his Iustice against our selues by becomming accessary to their sins against the parties offending whom we reclaime not but suffer them to go on in their wickednes to their destructions against those of the same family whom by this impunity we incourage to follow their ill example and the whole society which is hereby made obnoxious to Gods Iustice But this correction is only good when it is necessary being like
hand for euermore so farre foorth as the frailty and infirmity of nature will suffer and not disable vs through drowzinesse caused by want of sufficient sleepe vnto the publike duties of Gods seruice And therefore farre bee it from vs that professe Christianity to imitate the practice of carnall worldlings who rise betimes vpon the weeke dayes to goe about their owne businesse but when the Lords Day commeth lie long in bed and as they say take vp their penny-worths of sleepe in which they were scanted by their earthly imployments because they thinke it an idle time wherein they haue nothing to doe sauing to make themselues ready and goe to Church but rather according to our profession let vs imitate the example of our Sauiour Mar. 1. 35 38. Christ who did awake betimes to doe the workes of God rising before day to pray and afterwards preaching in the Synagogue §. Sect. 2 Of meditations fit to be vsed on the Lords Day Secondly being awakened out of sleepe we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning of which we haue formerly spoken but with these differences first that wee respect in them the Lords Day and make speciall application of them vnto that present occasion And secondly that we doe in an extraordinary manner stirre vp our selues to performe them with more ardent zeale and greater deuotion then at any other time For example we must awake with God and in our first thoughts set him before vs and our selues in his presence that we may in a speciall manner performe the peculiar duties of his seruice which that Day aboue others he requireth of vs. And first we must deuoutly lift vp our hearts and soules to praise his holy Name for preseruing vs the whole weeke and night past from all perils and dangers continuing still vnto vs life liberty and all good meanes and opportunities whereby wee are inabled yet once againe to sanctifie his Sabbath by performing vnto him the duties of his seruice earnestly desiring the continuance of his fauour and the gracious assistance of his holy Spirit to guide and leade vs thorowout the day following that wee may therein carry our selues in such an holy and religious manner as that all the seruice which we performe vnto him may be pleasing and acceptable in his sight and may wholly tend to the aduancement of his glory the edification of our brethren the inriching of our soules with all spirituall graces and the furthering and assuring of our saluation After which short Prayer we are to spend some time in holy meditation the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God innumerable wayes shewed vnto vs but especially in giuing vnto vs his onely begotten and dearely beloued Sonne to dye for our sinnes and as this Day to arise againe for our iustification In which we may inlarge our selues as time and leasure will serue by calling to our remembrance the particular parts of Christs Passion as his miseries and afflictions in the whole course of his life his betraying and apprehension his haling to the Iudgement seate of mortall men who was the Soueraigne Iudge of heauen and earth his accusing and condemning who was innocent that hee might acquit vs who are malefactours Also how he was railed and spit vpon scourged and tormented clothed with purple and crowned with thornes scorned and derided numbred among the wicked and crucified betweene two thieues died the death the bitter ignominious and cursed death of the Crosse and in his soule bore and indured for our sakes the anger of God much more heauy and intolerable then all his other sufferings which made him in that his bitter agony to sweate water and blood and to cry out vpon the Crosse My God my God why hast thou forsaken me Vnto which we may adde in our meditations Iob. 3. 16. the manifold and exceeding fruits and benefits of his death and resurrection redounding vnto vs that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father who hath of his meere loue Rom. 5. 8 10. Phil. 2. 6. giuen his Sonne euen when wee were strangers and enemies to doe all this for vs and to God the Sonne who hath being equall with his Father thus humbled himselfe to worke the great worke of our Redemption and to God the holy Spirit for applying the fruits and benefits of Christs passion and resurrection vnto vs making them effectuall for our iustification and saluation but also hauing our hearts inflamed with the apprehension of this their loue we may be mooued heereby to loue them againe and bee made zealous in their seruice thinking nothing enough which wee can doe to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into especially since the last Lords Day either in the omission or imperfect performance of good duties or in the commission of euill that we may seriously bewaile and repent of them before we present our selues in the holy assemblies to performe the publike duties of Gods seruice Seeing hee will be Leuit. 10. 2. honoured in all that draw neere vnto him either in his mercy by forgiuing the sinnes of the repentant or in his iustice by punishing those that continue in their impenitency So also wee are to examine and search out those sinnes and corruptions vnto which our fraile nature is most inclined and wherewith wee haue beene most often ouertaken that so going into Gods spirituall armorie wee may fit our selues with such weapons as may defend and strengthen vs against them and get such wholesome preseruatiues as may keepe vs from being tainted and infected after our recouery with the like contagious poyson Wee are likewise to examine our wants and in what graces of Gods holy Spirit we are most defectiue and in what holy duties wee are most backward and sluggish that so wee may supply our defects when wee come into this spirituall market by applying such doctrines and instructions admonitions and exhortations as shall be most fitting for this purpose §. Sect. 3 Of Prayer Thankesgiuing and reading the Scriptures priuately on the Lords Day After some time spent in these and such like meditations we are in the next place to performe the duty of priuate prayer which is to be fitted to the Lords Day For prostrating our selues before the Throne of grace in the mediation of Iesus Christ we are to confesse and acknowledge as our other sinnes so those especially whereby wee haue offended God in respect of his Sabbaths and the duties of his seruice as our originall corruption whereby we haue vtterly disabled our selues in all the powers and parts of our soules and bodies to all holy duties and religious worship and become apt and prone to the contrary sinnes and our actuall transgressions whereby we haue broken all Gods Commandements
possession neuer care to make further vse of them But we are to know that the end is to be preferred as more excellent before the meanes that conduce vnto it As the life is better then food and rayment health then the medicine treasure then the paines that getteth it or the chest locke and key that keepeth and preserueth it In which respect the practice of religious duties in our liues and conuersations which is the end of our teaching and learning is to be preferred before either of them and accordingly our chiefe zeale and most earnest indeuour is to be imployed and spent in doing the Word rather then in hearing of it though both are most necessary in their due time and place to all that intend to lead a Christian life Finally we must preferre both in our choice and practice internall duties of the mind and heart before the externall and bodily seruice for that is the life soule of Religion this the body and without the other but a dead carkasse which God accepteth not nor will bring vnto vs any 1. Tim. 4. 8. profit as the Apostle teacheth vs. And lastly the great and waighty matters of the Law as iudgement mercy and faith before those of small importance Mat. 23. 23. as tything Mint Annise and Cummin seeing our righteousnesse shal be Pharisaicall and Hypocriticall if we spend our chiefe zeale and strength about trifles and things of small importance and be in the meane time cold and slacke in the maine parts of Gods seruice §. Sect. 10 That we must vse all helpes and meanes which may inable vs vnto godlinesse The sixth rule is that as wee desire spirituall graces and to expresse them outwardly in the duties of a godly life so also that we vse all good meanes and helpes wherby we may obtaine the one and practise the other For the meanes and the end doe inseparably goe together in all ordinary courses of proceeding they who neglect the one in vaine professe either their loue and desire or their hope that by their idle wishes the other may be obtained Neither is it more possible that wee should obtaine any sauing graces or performe the duties of a godly life if wee neglect the meanes which inable vs vnto them then it is for a man to liue without meate and drinke or come to his iourneys end and neuer trauell in the way that leadeth vnto it Contrariwise with no lesse care and diligence wee are to auoyd or ouercome all lets and impediments which stop and hinder vs in our Christian course of which I shall haue occasion to speake at large in the following discourse Heere let it suffice to name one or two as examples of all the rest First euill company which will taint and infect vs with the poyson of their breath and by their euill examples and corrupt communication will first bring vs to a neglecting and then to a lothing and vtter forsaking of all vertue and Christian duties Among these wee must shun with greatest care those dangerous tame beasts clawing flatterers which are as one calleth them the pestilence of the soule and the poysoners of good mens minds and manners Hier. ad Celant For so powerfull are their cunning insinuations being assisted with our pride and selfe-loue that wee are ready to giue more credit to their false praises then to the vnpartiall testimony of our owne consciences and to thinke our selues because they say so such proficients in all vertue Quandiu versamur in rebus seculi anima nostra possâ—ssionum redâ—â—uum procuratione deuincta est de Dâ—o lâ—herè cogitare non possumus Hier. ad Liciaium and godlinesse that wee neede not further to vse any meanes whereby wee might bee bettered and improoued in our spirituall state when as wee are so farre from the marke of perfection that wee haue scarcely as yet aimed at it But aboue all other impediments let vs carefully shunne the immoderate loue of the world and earthly things which will so wholly take vs vp that we shall haue neither leasure power nor will to thinke on spirituall and heauenly things or to spend any time in the duties of a godly life or vsing any good meanes to further our assurance of heauenly happinesse And therefore we are not to set our hearts vpon them but to vse them onely as comforts of our pilgrimage and as steps to lift vs vp in diuine contemplation and to inflame our hearts with greater loue of heauenly excellencies concluding with our selues that if the Lord in greatest plentie imparteth the best things the world can boast of to his enemies then how vnspeakeable are the riches pleasures and glory of his owne Kingdome which hee hath reserued as his peculiar blessings for his owne children and faithfull seruants CAP. II. Of the rules of a godly life which respect the circumstances of it §. Sect. 1 That we must make precious account of our time which God hath allotted vs for his seruice ANd these are the rules which concerne the causes both principall and fundamentall of a godly life and those also which are inferiour and subordinate Those which respect the circumstances of it are these First that wee make precious account of our time which God hath allotted vnto vs for his seruice suffering as much as in vs lyeth no part thereof to be spent vainely and vnfruitfully about those things which profit not either for the inriching of our soules with spirituall grace or the furthering and assuring of our saluation But either we must continually be taken vp with spirituall exercises as Prayer Meditation hearing the Word Reading holy conferences and such like or in the workes of our honest callings and of iustice and mercy for the good of our brethren or in honest and moderate recreations that wee may bee refreshed and better inabled to performe these duties with more fruit To which purpose let vs often consider that these are the mayne ends for which wee came into the world and are suffered by God to liue and continue in it and therefore that time which is not imployed to aduance these ends is spent in vaine That time is the most precious Iewell in the world which cannot bee bought at any price nor the least minute of it redeemed when once it is past with the treasures of the richest Monarchy That wee haue onely assurance of the time present for our vse and cannot promise vnto our selues one moneth or moment of that which is to come That our whole time were farre too little though it were all spent in the duties of Gods seruice from whom wee haue receiued so great and manifold blessings as pledges and pawnes of farre greater which wee assuredly expect in the life to come That our imployments in our course of Christianity are so many and important so full of difficulties and yet so necessary as attaining to the knowledge of God and his will and the practice of
walke with God as Enoch and like Elias his body in the fiery Chariot it carryeth our soules into heauen By it in our solitarinesse wee inioy God and our selues and by conuersing with him we are fitted and made profitable for all good company In a word as one saith all spirituall profit and progresse in godlinesse proceedeth from reading and meditation for what wee know not we learne by reading and by meditation hold it when we haue it And as it is the meanes of all grace and goodnesse in this life so also it assureth vs of all glory and happinesse in the life to come For Blessed is the man who so delighteth in the Law of the Lord that hee doth meditate in it day and night §. Sect. 7 The third reason taken from the necessity of this exercise The third and last reason is taken from the necessity of this holy exercise the neglect whereof depriueth vs of all the former benefits and priuiledges For thereby we lose the comfort and ioy which wee haue in this sweet communion with God we become insensible of our sinnes and spirituall wants and so grow carelesse in vsing those good meanes for the mortifying of the one and supplying of the other Wee take the ready way to continue in carnall security and to liue in our sinnes without repentance We lye open to the tentations of our spirituall enemies and easily fall into their secret ambushments at vnawares by reason wee neuer thinke of them nor of the meanes whereby we may escape them We are soone deceiued with our owne false hearts when as wee neuer sound their deceits vnto the bottome and giue Satan leaue to fill them with worldly and wicked thoughts and with sensuall and carnall desires and lusts when as he findeth them like empty houses swept cleane and cleered Mat. 12. 45. of all good meditations and garnished with sloth vanity security the chiefe ornaments wherein he delighteth We lose piece-meale all our spirituall armour and not repairing the breaches which haue been made by the enemies of our saluation we lye open to their assaults are easily vanquished in the next incounter whilest wee neuer thinke of any approching danger We defraud our soules of a chiefe part of their food whereby they should be nourished in all sauing grace and strengthened vnto all Christian duties we lose the heat and feruour of our zeale and deuotion which being no naturall qualities residing in their proper elements coole and decline vvhen we withdraw from thē the fuell by which they are nourished Wee lose the comfort of our heauenly freedome when as we neuer haue our conuersation there and suffer our hearts to lye groueling vpon the earth without any spirituall motions which like the peyzes plummets of a clock do naturally descend sinke downe vnlesse they be often pulled vp with spirituall and heauenly meditations Finally we put out or cloze vp the eyes of our soules so as they cannot looke into our selues nor into our spirituall estate to see our miseries that we may be humbled nor the meanes of our freedome and deliuerance that wee may be comforted our pouerty and defects nor Christs riches and full payment our naturall defects and spirituall abilities in him that strengtheneth vs our gifts and graces our wants and weaknesses our sinnes committed our duties neglected or performed our dangers and meanes to escape them our way to happinesse and what progresse wee haue made in it And as we cannot through this neglect of meditation take notice of our selues so are we thereby estranged from God neither seeing nor obseruing his nature or attributes his mercy to loue him his iustice to feare him his power and truth in his promises that we may beleeue and trust in him the administration both of his benefits conferred vpon those that loue and obey him nor of his Iudgements and punishments threatened and inflicted vpon those who continue in their sinnes that by this experience of others good and harmes wee may become wise in chusing such a course as may gaine the one and auoyd the other CAP. XV. Of extraordinary Meditation §. Sect. 1 What extraordinary meditation is and the subiect of it ANd thus much of meditation in generall The which howsoeuer it doth not easily admit of any formall distribution 1. Thes 5. 17. according to the strict rules of art yet it may like prayer be distinguished into two kinds For as prayers are either extraordinary and at large the which are continually to bee made and at any time whatsoeuer when any fit occasion or opportunity is offered either of petition or thankesgiuing the which we call Eiaculations or else ordinary and at set times when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner So our meditations may be distinguished into such as are extraordinary and at large or else ordinary and at set times when as with due deliberation and preparation setting all other things apart we settle our selues to spend some time in this religious exercise The former sort of meditations are sudden and continually in vse when any occasion or opportunity is offered and obserued by outward obiects presented to our senses especially the sight and hearing or by some inward conceit in our imagination or discourse of our minds whereof we may make some spirituall vse and raise vp our minds from the earth towards heauen in some holy meditation The which may be done at all times and in all imployments as in the workes of our callings or in our honest recreations when wee are in company or solitary and by our selues But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of meditation when either they put vs in mind of their and our Creator or of some of his attributes shining cleerly in them In the former respect Dauid saith that the heauens declare the glory of God and the firmament sheweth Psal 19. 1. and 69. 34. and 89. 5. his handy worke that is offer vnto vs fit occasion of glorifying God when as we see their excellency and order and of admiring and magnifying his wisedome and power who was able of nothing to make so goodly a frame and excellent workmanship And in regard of the latter hee telleth vs in another place that they did occasionally as good Schoole-masters teach him another lesson namely to see and admire the infinite loue and vndeserued goodnesse of God towards mankind When I consider saith he the Psal 8. 3 4. heauens the worke of thy fingers the Moone and the starres which thou hast ordained What is man that thou art mindfull of him and the sonne of man that thou visitest him And thus Salomon sendeth the sluggard to the Ant to Prou. 6. 6. Esa 1. 1. learne of her diligence and Esay a refractory people to the Oxe and Asse to learne duty and obedience and Ieremy the negligent and secure
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth
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
as well as others out of that huge multitude and cursed crue to be his owne children by adoption and grace how then should this inflame our desires to glorifie so gracious a Father and to carry our selues in all things as beseemeth his children But if the meere Loue of God will not worke this in vs let vs consider further that the Lord hath propounded this end to the decree of our election that we should glorifie him by our Holinesse and vnblameablenesse according to that of the Apostle He hath chosen vs in him before the foundation of the world that we should be holy and Eph. 1. 4. 1. Pet. 2. 9. without blame before him in loue and therefore vnlesse we thinke that God infinite in wisedome and power can faile of his end we can haue no hope that we are elected to happinesse vnlesse we attaine vnto some measure of Holinesse He hath predestinated vs that we should be conformed to the image of his Sonne as in glory and blessednesse in the world Act. 14. 22. to come so in this life both in his sanctity and suffrings and therefore as we must not thinke that we can by the broad way of carnall pleasures attaine to Christs heauenly happinesse and to be crowned with him before wee haue suffred with him so much lesse let vs imagine 2. Tim. 2. 12. that we shall euer come into his ioyes if wee doe not follow him in that path of righteousnesse which he hath beaten before vs seeing the Apostle hath plainely told vs that without Holinesse we shall neuer see God Heb. 12. 14. So that the consideration of our election ought to be a strong motiue to perswade vs vnto a godly life both that we may glorifie God by our holy conuersation who hath beene so gracious and good vnto vs and that we may be assured that he will glorifie vs by attayning vnto that end of Holinesse for which we were elected Whereof it is that the Apostle hauing largely intreated of the doctrine of Gods predestination doth out of this doctrine inforce this vse that we should offer Rom. 12. 1. vp our selues a liuely and holy Sacrifice acceptable vnto him by our reasonable seruing of him And the Apostle Peter perswading vs to make our election 2. Pet. 1. 10. sure could prescribe no other course for the obtayning of this assurance then by ioyning one vertue and grace with another and bringing forth the fruits of them all by doing these things that is seruing and glorifying God who hath chosen vs in the duties of a godly life §. Sect. 4 The fourth reason taken from the benefit of our creation The second fruit and effect of Gods Loue and cause or meanes of our saluation and happinesse is our creation by his Almighty Word and preseruation being thus made by his powerfull prouidence Concerning the former whereas God might haue left vs without a being which is to be esteemed amongst the greatest euils he created vs of nothing or which is all one of the dust of the earth which came of nothing by sole vertue of his powerfull Word and whereas hee might haue made vs the vilest and basest of the creatures which creepe vpon the earth yea worse then they euen wicked deuils ordayned to condemnation he created vs according to his owne image in wisedome holinesse and righteousnesse indued vs with an immortall and reasonable soule and made vs Lords ouer all the rest of the creatures vpon the earth and onely inferiour to himselfe that wee might bee ruled and gouerned by him and by our seruice glorifie him who hath created vs and giuen vs our being The which if it be rightly considered is an vnspeakeable benefit as being the ground of all that follow it Neither could wee euer attaine vnto well-being vnlesse we had first a being nor vnto our finall end eternall saluation vnlesse wee had found an entrance and passage vnto it by our creation In lieu of which great benefit God requireth nothing at our hands but that by our seruice we glorifie him for which end he gaue vs our being Not that his glory needs our seruice seeing it is in it selfe absolute infinite but out of the same loue which moued him first to make vs that hee might honour vs in this life by vsing vs as instruments to manifest his glory and might hereby take occasion to glorifie vs in the world to come by crowning our seruice of his meere grace with heauenly ioy happines The which also is a most effectuall reason to perswade vs that we deuote and consecrate our selues vnto Gods seruice in all duties of a godly life seeing hee is our Lord and Maker who hath created vs vnto good workes that wee should walke in them to the glory Ephe. 2. 10. of him that hath giuen vs our being and that to this end that wee should for euer bee partakers with him in glory For what can bee more iust then to giue euery one his owne that hee who soweth his owne seede in his owne ground should reape the fruit of his labours that he who buildeth a house should haue the benefit of dwelling in it that he who planteth a Vineyard should eate of the grapes and drinke of the wine and that he who lendeth any thing vnto another should haue his owne repaide vnto him And how much more iust then and equall is it that the Lord who hath not fashioned and framed vs of pre-existent matter but of nothing hath created our soules and bodies should haue them wholy deuoted and Ephe. 4. 24. consecrated to his seruice which was the end for which he made vs and gaue vs our being vnto which end if wee attaine not it is a signe that we neuer thinke of the end for which we came into the world or imagine that wee were sent by God hither that we should serue our owne lusts and in fulfilling them the diuell himselfe and not that wee should serue him who hath right vnto vs by this great benefit of our creation Yea if we doe not spend our time in Gods seruice we fayle of the mayne end for which wee came into the world and so spend all our life and strength in vaine But though we faile of our end which is by seruing and glorifying God to attaine vnto happinesse which also is Gods end reuealed in his Word yet we shall neuer frustrate the end of his secret counsailes which is either to glorify his mercy in vs if we feare and serue him or his Iustice if we neglect his seruice and yeeld obedience to sin and Satan For the Lord being the summum bonum and supreme end of all things hath as the Wise man speaketh made Pro. 16. 4. all things for himselfe euen the wicked forthe day of euill §. Sect. 5 The fifth reason taken from the benefit of our preseruation The benefit of our preseruation and gouernement doth also iustly challenge this seruice at our
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
who were worthily reiected in Adam both for the guilt of his sinne and the corruption of our nature which we haue deriued from him Now this benefit of Christ giuen vs of God to bee the foundation of our election and saluation may be vnto vs a most forcible argument to make vs loue God aboue all things who hath so loued vs that hee hath not spared to giue his onely begotten and dearely beloued Sonne vnto vs and for vs euen vnto the death that wee by him might attaine vnto eternall life and happinesse and also to expresse this loue by labouring and indeuouring to serue and please him in all the duties of a godly life For what should withdraw our hearts from God which he hath tyed vnto him by such a bond of loue that was much stronger then death it selfe why should any hire intice vs to neglect his seruice and to serue Satan the world and our owne lusts by committing any knowne sinne vnlesse it be of equall value to that gift that God hath giuen to vs and for vs that he might redeeme vs from all iniquity and appropriate vs vnto himselfe for his own seruice But ten thousand worlds cannot match this gift and why then should we lose the benefit of it by neglecting the seruice of God and hiring our selues to worke wickednesse for the base hire of worldly vanities §. Sect. 2 That the work of redemption should mooue vs to serue our Redeemer in all duties of a godly life Againe as Christ our Sauiour giuen vnto vs by God his Father so also the great worke of Redemption wrought by him may serue as a most powerfull argument to mooue vs vnto the diligent performance of all the duties which belong to a godly life For though the worke of our Creation and preseruation are inestimable benefits yet this much exceedeth them being farre aboue all humane conceit and so vnspeakeable that it can neuer be sufficiently expressed and magnified by the tongue of men and Angels Yet let vs take as we are able some slender view of it and with rauishing wonder admire and adore the rest which we are not able to comprehend And consider first what wee were who were thus redeemed Rom. 5. 8 10. to wit mortall men dust and ashes weake and of no strength strangers sinners yea enemies vnto God and our owne saluation Secondly from what we were redeemed namely out of the greatest and most desperate misery which could possibly bee incident vnto any creature For Christ hath deliuered vs from the wrath of God the curse of the Law and all the fearefull plagues therein threatned temporall and eternall from the miserable bondage and captiuity of sinne and Satan from death hell and euerlasting condemnation both of body and soule and that when we were so desperately and vnrecouerably plunged into these fearefull miseries that wee were vtterly vnable to helpe our selues yea when all the power of men and Angels was altogether vnsufficient to doe vs any good Thirdly consider who redeemed such poore sinfull wretches out of this wofull plight euen the glorious Sonne of God equall to his Father in power and Maiesty hee vouchsafed to pitty vs in our misery and to take vpon him our deliuerance Fourthly consider the meanes which he vsed to effect this great worke of our Redemption namely by humbling himselfe in taking vpon him our nature and vniting it in a substantiall and inseparable vnion vnto his Diuine nature that so he might in our stead doe and suffer whatsoeuer was necessary for our saluation Fifthly consider the manner of effecting this great worke or the meanes which hee vsed that he might redeeme vs namely by offering himselfe vnto God his Father as a sacrifice for our sinnes and an all-sufficient price for our Redemption and to suffer in his body and soule all those punishments which were due vnto vs for our sinnes As all the miseries of his life pouerty and meane birth flight from his enemies the tentations of the deuill hunger wearinesse the persecutions scornes reproches and slanders of the world and wicked men And those especially which he indured a little before his death for he was betrayed by his owne Apostle and forsaken by the rest apprehended by his enemies and by them most iniuriously and barbarously abused and haled from one Iudgement seat to another falsly accused wrongfully condemned blindfolded buffeted rayled at spit vpon scorned and mocked whipped crowned with thornes and crucified and so suffered for vs that cruell ignominious and accursed death of the Crosse and his Fathers wrath due to our sinnes which made him to sweate drops of Blood and vnder the waight of this intolerable burthen to complaine as a man forlorne and forsaken of God All which he willingly meekely and patiently suffered for vs that he might redeeme vs out of the hands of all our enemies and purchase vs vnto himselfe Psal 100. 2. as his owne peculiar people So that wee are now his by a treble right for he hath made vs and therefore we are his euen his home-borne seruants who owe vnto him our birth and being hee preserueth vs and giueth vnto vs all the good things which we inioy and so we are his hired seruants who owe vnto him all loue and duty for the rich wages of his bounteous benefits and finally he hath redeemed vs out of the hands of our mortall enemies by giuing for vs not siluer or gold or any corruptible 1. Pet. 1. 17 18. thing but himselfe and his owne precious Blood as a price to satisfie his Fathers iustice for our sinnes and therefore we are no more our owne but 1. Cor. 6. 20. his by the Law of Redemption What then remaineth but that we yeeld vnto our Sauiour his owne right which hee hath so dearely bought and seeing he hath giuen a price for vs which is of ten thousand yea infinite times more value then his purchase O let vs not defraud him of his bargaine but deuote our bodies and soules wholly to him that we may glorifie him by our seruice and be sorry that we haue no more to giue vnto him Wee owed our selues vnto him before by right of creation but by our sinnes robbed him of his due by selling our selues ouer to Satan as his slaues for the base hire of worldly vanities and now hee hath againe made vs his owne by giuing himselfe as the price of our Redemption and therefore let vs not againe depriue him of his right and defraud him of his seruice which if we vngratefully doe there remaineth no further sacrifice Heb. 10. 26. for sinne He hath giuen himselfe for vs and shall we thinke it too much to giue our selues to him He came not to be serued but to serue and to giue Mat. 20. 28. his life a ransome for many and shall the seruant detract his seruice when his Lord and Master his King and Soueraigne hath abased himselfe to doe seruice for him Hee hath
suffer thine eyes to bee blinded and dazeled with the sudden flashes of worldly vanities which like lightening passe swiftly away and leaue nothing behind but blacke darknesse so as thou canst not discerne the beauty and brightnesse of spirituall graces and heauenly excellencies Doe not content thy selfe with a slight and superficiall view of these following reasons which perswade thee for thine owne good vnto the duties of a godly life nor to haue read them ouer with a curious eye rather to see what may bee said then with a purpose to make vse of them for thy practice of holinesse if thou be thorowly conuinced by euidence of truth shining in them but ponder them seriously with thy selfe and if thou finde them to beare any waight be perswaded by them to neglect no longer thine owne good nor to deferre and put off the seruing of God in the duties of a godly life but seeke first his Kingdome and righteousnesse when as thou shalt plainly discerne Deut. 6. 24. that his glory and thy good are through his mercy so matched together that thou canst not seeke the one but thou shalt assuredly finde the other §. Sect. 2 That by leading of a godly life we are assured of freedome from all our sins both in respect of their guilt punishment and corruption Now the good things which accompany the duties of a godly life are either the benefits which as fruits and effects attend vpon it or those speciall and rich priuiledges wherewith God of his free mercy is pleased to crowne his owne graces and to reward as with rich wages that poore seruice which we performe vnto him The benefits which follow a godly life are either priuatiue consisting in our freedome from euill or positiue in the fruition of good and both of them either temporall or eternall The priuatiue benefits of this life are many according to the multitude of euils vnto which it is liable both in respect of sinne and punishment from which in the greatest and worst part we are by the benefit of a godly life freed and deliuered For first if wee leade a godly life it will be a meanes to assure vs of our freedome from the guilt of all our sinnes by sole vertue of Christs death and blood-shed applyed vnto vs by faith both in regard that these holy duties of a godly life are the vndoubted fruits of a liuely faith approuing it to bee sincere and vnfained and as fruits of our Sanctification assuring vs that the same vertue of Christs death and Resurrection which wee finde effectuall for the mortifying of our sinnes and our spirituall quickening vnto holinesse and newnesse of life hath been already alike effectuall vnto vs for the freeing of vs from the guilt of sinne in our Iustification of which the other are but fruits and effects And secondly wee shall hereby be freed in the greatest part from our fleshly corruption and innumerable actuall sinnes seeing those Psal 119. 9 10 11. that are carefull to please God in the duties of a godly life doe bend their whole force in the vse of all good meanes for the subduing of their carnall lusts that though they dwell yet they may not rule and raigne in them resist as much as in them lyeth all the tentations of their spirituall enemies alluring and drawing them into sinne and keepe a conscionable and diligent watch ouer themselues that they may not wittingly and willingly commit any thing which Gods Law hath forbidden and condemned Whereof it commeth to passe that howsoeuer they are sometime and it may be not seldome ouertaken through humane frailty and infirmity and so contrary to their purpose and resolution are led captiue into sinne yet are they by this care and circumspection preserued from falling into any knowne transgression for the most part and from hainous and grieuous sinnes which wound and waste the conscience and like the hectique feuer consume the graces of God as it were the vitall spirits which preserue the spirituall life into which worldly and carnall men who neglect the duties of a Godly life doe ordinarily fall and make them as it were their ordinary trade Or if through violence of tentation and neglect of keeping their watch they haue been surprised vpon a sudden and ouertaken of such sinnes yet hauing this care to please God in the duties of a godly life this will but very rarely happen and when it doth yet they doe not like wicked men multiply their transgressions by committing often the same hainous sinne nor impenitently continue in it from day to day and yeere to yeere but being through frailty falne they doe not lye still but labour to come out of it by vnfained repentance Now how inestimable this benefit is which accompanyeth a godly life whereby in the greatest part we get victory ouer our corruptions by which others are conquered and as slaues held captiue and preserued from falling into innumerable and those the most hainous sinnes it will easily appeare if we consider the greatnesse of the euill from which we are hereby deliuered namely from sinne which aboue all things in the world is most odious vnto God and most pernicious vnto our soules and bodies as being the root and fountaine of all those mischiefes and miseries vnto which men are lyable both in this life and the life to come §. Sect. 3 That by leading a godly life wee are freed from the punishment of our sinnes The which also may be a second motiue to perswade vs vnto a godly life in that being thereby in the greatest part freed from our sinnes in respect Prow 19. 23. of their corruption and sinfull acts and wholly in assurance of faith from the guilt of them by vertue of Christs death and obedience applyed vnto vs we doe also hereby escape the punishments which are due vnto them Of both which the saying of Salomon is verified The feare of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with euill to wit either of sinne and punishment And againe The Prou. 14. 27. feare of the Lord is a fountaine of life to make vs depart from the snares of death For first the faithfull which walke in the waies of holinesse and righteousnesse are wholly freed by the death and sufferings of Christ from all punishments properly so called which are inflicted to satisfie Gods Iustice seeing Christ hath made full satisfaction for all their sinnes and therfore as it would not stand with the Iustice of God to let them goe vnpunished so neither that they should be twice punished once in our surety and the second time in our selues as I haue proued at large in another place Christian Warfare the third part Whereas those who make no conscience of their wayes and neglect the duties of a godly life being out of Christ doe beare the punishment of their sinnes themselues both in this world and the world to come Secondly by
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
at the Day of Iudgement If wee haue beene faithfull and diligent in our Masters seruice wee shall haue nothing to doe then but to receiue with ioy our reward and wages If wee walke not after the flesh but after Rom. 8. 1. the Spirit wee are in Iesus Christ and there is no condemnation due vnto vs for hee was condemned that wee might bee acquitted and suffered the punishment of our sinnes that Gods Iustice being satisfied and wrath appeased wee might bee freed from hell and death If wee bee partakers of the first Resurrection from the death Apoc. 20. 6. of sinne to the life of righteousnesse the second death shall haue no power ouer vs. Now what stronger motiues can there bee vnto a godly life then to bee thereby assured of deliuerance from these greatest euils For how terrible a thing is it to fall into the hands Heb. 10. 31. of the euer-liuing God and to bee called to account before his Iudgement Seate who searcheth the heart and reines and will call vs to a reckoning for euery idle word Whose iustice is so perfect and his examination so strict that though wee were as Matth. 12. 33. iust as Iob yet wee should not bee able to answere one of a thousand Iob 9. 2 3. Though wee were as holy as Dauid yet had wee neede to pray with him Enter not into Iudgement with thy Seruant O Lord for Psal 143. 2. in thy sight shall no man liuing bee iustified How fearefull and intolerable endlesse and easelesse are those hellish torments which they must indure who are not in this life acquitted from them And consequently how inestimable is this benefit and worthy to bee valued more then ten thousand worlds to bee fully assured that wee haue through Christ escaped this seuere Iudgement hellish condemnation and euerlasting torments with the deuill and his angels which assurance wee can no otherwise attaine vnto then by seruing God in the duties of a godly life and bringing forth the fruits of our faith in repentance and new obedience But I shall not neede to presse these points any further although much more might bee said of them as being most effectuall motiues to perswade vs to flee all sinne and to practise all Christian duties in the whole course of our liues seeing they are much beaten vpon and largely handled by many others there beeing scarce any that omit them who write of and perswade vnto Christian resolution CAP. XLII Other reasons taken from those singular priuiledges which are peculiar vnto those who serue God in the duties of a godly life §. Sect. 1 The first priuiledge is that the image of God is repayred in vs. ANd so much concerning the priuatiue benefits which accompany a godly life The positiue benefits which we receiue by it are manifold For first hereby the image of God is repayred in vs and wee are made like vnto him seeing this image chiefely consisteth in wisedome holinesse and righteousnesse whereby knowing God and his will we are transformed in all holy obedience vnto it So the Apostle saith that we haue put on the New man which is renued in knowledge after the image Col. 3. 10. of him that created vs. And exhorteth vs to bee renewed in the Spirit of Ephe. 4. 23 24. our mindes and to put on the new man which after God is created in righteousnesse and true holinesse So that if we be renewed in wisedome and knowledge in holinesse and righteousnesse we shall become like vnto God hauing his image through Christ renewed in vs after which wee were created but had it defaced in vs by the fall of Adam And this argument the Scriptures doe often vse to perswade vs vnto an holy and righteous life So the Lord himselfe presseth this reason to his people For I am the Lord your God ye shall therefore sanctifie your selues and Leuit. 11. 44. Leuit. 19. 2. 20. 7. yee shall bee holy for I am holy And againe Yee shall sanctifie your selues and be ye holy for I am the Lord your God And our Sauiour Christ exhorteth vs to bee therefore perfect that as children of our heauenly Father Matth. 5. 45 48 wee may resemble him in perfection So the Apostle would haue vs to approue our selues to be the sonnes of God by being blamelesse harmelesse Phil. 2 15. without rebuke in the midst of a crooked peruerse nation And the Apostle Iohn teacheth vs how we may approue our selues to haue fellowship 1. Iohn 1. 6 7. with God namely by walking in the light as he is in the light And Eph. 5. 1. finally the Apostle Peter perswadeth vs to an holy life by the same reason As he that hath called you is holy so bee yee holy in all manner of 1. Pet. 1. 15 16. conuersation because it is written Be ye holy for I am holy Neither in truth can any thing bee more effectuall to perswade vs to an holy life then this argument if it bee well waighed For the neerer wee come to this most absolute and perfect patterne the more we shall bee restored to that state of excellency and perfection in which we were created the more wee resemble him who is the chiefe Goodnesse and blessednesse the more wee shall exceede in goodnesse and glory in holinesse and happinesse the which alwaies accompany one another The more like we are vnto God the more communion we shall haue with him the more hee will loue vs and delight in vs as a Father ordinarily best loueth that childe that most resembleth him in fauour and nature though oftentimes out of meere selfe-loue because hee seemeth to liue in him and not for any excellencie that is in those parts and qualities which hee loueth in him And if generally likenesse causeth loue when there is no worth in the thing beloued how much more will God infinitely loue vs when as by our likenesse we shall be made most louely and that for his owne sake with a pure and perfect loue because his Image is stamped in vs and he after a sort liueth in vs and we in him his holinesse and righteousnesse being manifested in our godly life and conuersation §. Sect. 2 The second priuiledge is that by a godly life we haue title interest in all Gods promises and first of temporall blessings Secondly by a godly life wee haue interest vnto all Gods promises whereby he hath assured vs of all his blessings and benefits both temporall 1. Tim. 4. 8. Psal 34. 9 10. Psal 84. 11. 2. Pet. 1. 3 4. and eternall according to that of the Apostle Godlinesse is profitable vnto all things hauing the promise of the life that now is and that which is to come So the Psalmist saith that they which seeke and feare the Lord shall not want any good thing For the Lord God is a sunne and shield he will giue grace and glory and no good thing will hee
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
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
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
suggestion and slight occasions some dreadfull iudgement threatned if we doe not yeeld to the tentation doe disturbe and disquiet the minde and take away all inward peace and tranquillity which should comfort and incourage vs in well-doing and so maketh vs to neglect altogether all good duties or to performe them to no purpose and profit by reason of our doubting and incredulity our trouble of mind and disquietnesse Yea oftentimes the body is so infeebled partly by these inward vexations griefe and heauinesse and partly by beeing restrayned from the comfortable vse of Gods creatures that they are disabled vnto all good duties and become weake sicke and vnfit instruments to be vsed by the soule in the seruice of God Now the cause of these scrupulous feares and troubles of minde are diuers For first on Gods part they are either fruits and effects of his iustice hereby punishing our former sinnes and especially because wee haue neglected his holy feare and to performe vnto him the duties of his seruice which he hath required of vs it being iust with God that because we would not harbor his feare in our hearts we should haue thē replenished vexed with causles feares of Bug-beares shadows because we would not serue him by yeelding obedience vnto his will that therefore wee should become slaues to our owne superstitious phantasies sometimes imposing vpon vs obedience vnto them and when wee are ready to performe it pulling vs backe with some new suggestion so that wee stand in an astonished manner neither daring to doe it nor leaue it vndone seeing both alike threaten the same danger Or else it is an effect of Gods mercy when as he conuerteth these effects of his Iustice to their good vsing them as meanes of their contrition and humiliation whereby they are fitted and prepared for true repentance and haue a resolution and indeuour wrought in them of seruing God in all good duties that so they may either be freed or at least secured from all those euils which these scrupulous feares doe threaten against them Secondly on our part they are caused first by our sinnes whereby we haue iustly brought these vexations vpon vs. Secondly by our ignorance and want of iudgement which maketh vs that wee cannot distinguish betweene the suggestions and tentations of Satan and our owne thoughts betweene the bare imaginations of our mindes vnto which we giue no entertainement and the consent of our wills vnto them By reason whereof wee either condemne our selues of such sinnes as we neuer committed seeing we haue at the first entrance of such thoughts and suggestions resisted and like Wilde-fire haue cast them out of our mindes and hearts or that our sinnes in this kinde are much more grieuous then they are as though we had giuen full consent vnto them because we haue a while harboured them in our mindes by reuoluing and thinking too long on them before we haue beaten them backe and quenched them by the shield of faith Thirdly such scrupulosities and superstitious feares arise commonly from the naturall humour of melancholy abounding in vs which maketh feareful impressions in our imaginations and disquieteth our mindes and hearts with terrible apprehensions which haue no true ground in themselues especially when as this humour is as it were leauened and set a working and boyling with the guilt of sin tormenting the conscience or with the sense and smart of some great and extraordinary crosses and afflictions Lastly the diuell laboureth to hinder vs in the duties of a godly life by making vs scrupulous and superstitious For when he can keepe vs no longer in carnall security by reason that wee are naturally timorous and haue some feare of God through the sight of our sins and apprehension of his iudgements begun in vs then he indeuoreth to turne our feare to false obiects that so fearing those things which are not to bee feared he may keepe out of our hearts the true feare of God which should be in vs the fountaine of true obedience And when he can no longer continue vs in open prophanenesse being now resolued to performe some seruice vnto God he will moue vs all he may to spend all our time and strength about trifles and things of no worth that in the meane while we may neglect mayne and substantiall duties which are necessary for the setting forth of Gods glory and the furthering and assuring of our saluation Secondly by these scrupulous feares hee distracteth our mindes turmoyleth our hearts and disturbeth and disquieteth our consciences so as we cannot at all performe any duties of Gods seruice or if wee doe yet so vncomfortably and with such anxiety and distraction with such doubting and infidelity that they can neither bee acceptable to God nor profitable for our owne saluation Lastly when our hearts are possessed with these scrupulous feares he easily withholdeth vs thereby from performing those holy duties which God requireth whilst hee suggesteth that some fearefull iudgement shall be fall vs if we doe them because we are vnworthy or vnprepared or else presseth vs to doe them out of these feares that wee may escape that which he threatneth to impose And so to performe Christian duties not out of true grounds and to right ends as loue filiall feare and obedience to God to the end we may glorify him but out of slauish terrour that we may escape that violēce which he threatneth vpon our neglect Whereof it will come to passe that the best duties thus performed are not any true seruice of God but rather of the deuil seeing feare of him not the loue of God his terrible threatnings and not faith in Gods promises moueth vs vnto them §. Sect. 2 Of the meanes whereby we may be freed from superstitious scrupulositie Now the meanes to be freed from this impediment are First that wee forsake our sinnes and turne vnto God by vnfained repentance and so apply his gracious promises vnto vs by a liuely faith that being reconciled vnto vs he may keepe vs safe vnder his prouidence and protection and not iustly for our sinnes giue vs ouer to the Tempter to be terrified with his feares and turmoyled with his false suggestions Secondly wee must labour to haue our mindes illuminated with sauing knowledge the light whereof will easily discouer the falshood and vanities of these superstitious scruples and feares and to attaine vnto spirituall wisedome and sound iudgement that thereby wee may be enabled to discerne betweene our owne thoughts which we entertaine with consent of will and the tentations of the deuill which wee haue resisted the good motions of Gods Spirit which are alwaies agreeable to his Word and the suggestions of the diuell which haue no ground or warrant from it Thirdly we must take heed that we doe not take any thing vpon the deuils bare suggestion seeing he is a lyer from the beginning who by his falshood laboureth to deceiue destroy vs for what were this but to beleeue in
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
chap. 7. 6. The meanes to be freed from it which are 1. Reasons to make vs abhor it chap. 8. 9. 2. Remedies which are either by taking away the causes of it chap. 10. or by vsing other helps which are ten in number chap. 11. Supernaturall where is shewed lib. 2. 1. What it is chap. 1. 2. The causes and effects of it chap. 2. 3. The meanes to obtaine and preserue it which are eight chap. 3. OF CARNALL SECVRITIE THE FIRST BOOKE CHAP. I. The Preface Of Securitie in generall and more specially of securitie in the state of Innocency and of that which is in vs after the Fall §. 1 That God the supreme goodnesse turneth all euen euill it selfe into good AS it is the nature and propertie of the supreme Goodnesse to make all things like vnto it selfe and euen out of euill to produce that which is good so is it the nature of sinne and corruption so to poyson and taint whatsoeuer it toucheth that though it bee of an indifferent nature yea originally good it maketh it like it selfe euill and sinfull Of the former wee haue God himselfe the best example who being infinite in wisedome power and goodnesse doth not onely effect his good ends by good meanes and instruments but is able to bring light out of darknesse good out of euill and to make the worst instruments fit tooles for the perfecting and polishing his best works And thus he ordinarily vseth the euill of punishment as crosses calamities and afflictions of all kinds corporall and spirituall not onely for the iust punishment of the wicked but for the triall of his owne Seruants the purging and Rom. 8. 28. purifying of them from their corruptions the exercise and by exercise 2. Cor. 4. 17. the manifesting and increasing of their spirituall graces and the furthering and assuring of their saluation Thus he vseth the wicked for the chastizement of his Children and the Deuill himselfe and his malicious tentations for the strengthning of them in Faith Loue Patience and all other sauing graces after they haue had experience of Gods power and goodnesse assisting and giuing them victorie in these spirituall conflicts Yea this chiefe Goodnesse can make euen sinne it selfe in others to serue as a meanes to execute his wise and iust Counsailes as the malicious practises of Iosephs brethren the meanes of his Gen. 45. 5. 7. 8. aduancement and their owne preseruation the sinne of Absolon Achitophel and Shemei for his rod to chastize Dauid and to humble 2. Sam. 12. 11. 16. 10. Act. 2. 23. 3. 28. him for his grieuous falls the sinne of Iudas the Scribes Pharisies and Deuill himselfe to set forward the worke of our Redemption by the death of our Sauiour Yea he can make of sinne in the same partie an Antidote against sinne and as it were smother it in its owne smoke and by letting his Seruants slip into lesser sinnes hee can preserue them from falling or being fallen can pull them out of those which are greater As when by the pricke of other sinnes he letteth 2. Cor. 12. 7. out the wind of pride which is most hatefull vnto him and pernicious vnto our selues and when by leauing vs he suffereth vs to slip Matt. 26. 33. 34. into sinne to make vs cast away selfe-confidence that wee may more firmely cleaue vnto him who alone is able to support vs by a liuely Faith §. 2 That it is the nature of sinne and corruption to turne all into euill Of the other wee haue lamentable experience not onely in Satan but principally in our owne sinfull corruptions which make vs apt and readie to abuse all things vnto sinne and out of the best premises to inferre the worst conclusions And thus our wicked flesh abuseth Gods sauing attributes vnto sinne as his infinite mercy which should cause vs to feare him to moue vs thereby to goe on in our wicked courses more sinning that grace may more abound His Patience and long suffering which should leade vs to repentance to worke in vs hardnesse of heart and by deferring our repentance to treasure vp wrath against the day of wrath His Iustice and righteous Iudgements which should aboue all things make vs afraid to displease him because he is a consuming fire and it is a fearefull thing to fall into the hands of the liuing God the flesh abuseth to make men to despaire of Ezech. 33. 10 11 Esa 22. 12 13. all grace or future good and therefore to lay hold of the present delights of sinne saying with the Epicures Let vs eate and drinke for to 1. Cor. 15. 32. morrow wee shall die But especially and most ordinarily our sinfull corruption abuseth Gods temporall benefits vnto euill which being originally good are vnto vs in respect of their vse of an indifferent nature good to those who vse them well and euill vnto those that abuse them vnto sinne And of this kind is wordly prosperitie with all earthly benefits which doe accompany it as health wealth peace plentie immunitie from dangers and such like the which our sinfull flesh abuseth for the robbing of our soules of all grace and the replenishing of them with all vice and sinne as forgetfulnesse of God pride prophanenesse neglect of Religion and contempt of Gods Ordinances tyrannie oppression crueltie with innumerable others of this Christian Warfare 2. Part. hellish broode as elsewhere I haue more fully shewed §. 3 That fleshly corruption abuseth prosperitie to the be getting in vs carnall securitie Psal 111. 10. Pro. 1. 7. But especially among and aboue the rest doth our fleshly corruption abuse this worldly prosperitie as a meanes to beget in vs carnall securitie which is the Mother and Nurse of all other wickednesse whereby mens hearts being emptied of all feare of God which is the head and beginning of true wisedome are made capable and fit to receiue all manner of wickednesse and to run in a head-long course into all kinds of horrible and hellish impieties Of which we haue too lamentable experience in these our dayes wherein few make conscience of any sinne not punishable by humane Lawes which offereth vnto them either pleasure or profit as neglect of Religion and duties of Gods Seruice bitter Cursing blasphemous Swearing profanation of Gods Sabbaths Crueltie Oppression Briberie Extorsion Whoredome Drunkennesse Fraude Vsurie deceitfull Dealing and matchlesse Pride shewed especially in shamelesse and monstrous fashions of Apparell whereby Women are transformed into Men and Men into Women And what is the cause of all these mischiefs but carnall securitie whereby Men blesse themselues in their wicked courses and put farre from them the Iudgements of God and the euill Day and together with them their Repentance and amendment of life And from whence doth this securitie arise and spring but from our abundance of Gods temporall Blessings long Prosperitie Peace and Plentie abused by our carnall corruption which maketh Men to forget God because they find
no need of him to neglect and contemne his fearefull Iudgements because they haue not felt the smart of them and because they haue long escaped punishment in their euill courses they continue still securely in them promising impunitie vnto themselues vpon their former experience for the time to come and also the continuance of all their worldly prosperitie concluding that tomorrow will be like this day and much more abundant as the Prophet Esa 56. 12. speaketh §. 4 The motiue which induced me to the writing of this Treatise And therefore seeing this carnall securitie is a capitall sinne and most odious in Gods sight and a mother Vice which in her fruitfull wombe breedeth and nourisheth all other kinds of wickednesse and seeing it is the Sinne of the Times and of the Countrie which hath wholly corrupted and poysoned the greatest number of our Nation and somewhat tainted the very best I thought it a fit Subiect to write vpon For a word spoken in due season how good is it Pro. 15. 23. and to encounter this mother Sinne with the Sword of the Spirit and to strike at this Roote of all Vice with the Axe of Gods Word knowing that if it be vanquished all other Vices that depend vpon it will easily bee put to flight if it bee mortified and killed the cursed off-spring of this hellish Monster will either bee obortiues in her dead wombe or die for want of nourishment if alreadie they bee bred and borne when as her poysonous brests can yeeld vnto them no further foode §. 5 That it is necessary to distinguish securitie into its seuerall kinds But that we may not mistake our Friends for our Enemies and because they haue some resemblance of the same names and colours fight against both alike and so as much endamage our selues by wounding those that are of our owne partie as get aduantage by subduing those that are against vs It shall not bee amisse in the first place to marshall them in their seuerall rankes and by due distinctions to separate the one from the other as Iehu the Priests of the Lord from 2. King 10. the Priests of Baal that so wee may with more courage and confidence assault our Enemies and afterwards comfort and cherish our Friends which will if they bee rightly and kindly vsed bee seruiceable vnto vs and after victorie adde vnto our triumph much ioy and contentment §. 6 Of securitie in the state of Innocency Securitie generally taken is as Aquinas defineth it a perfect tranquillitie and freedome of the mind from feare In which sense Aquin. 2. 2. quest 129. art 7. in Etymolog it is opposed to feare as the priuation thereof And from hence it hath it Etymologie and Notation as Isidore noteth Securus quasi sine cura a Man is said to be secure who is without care or feare More specially securitie is taken either for that which is naturall or that which is supernaturall diuine and holy Naturall securitie is that which proceedeth from naturall causes as safetie from all dangers and assurance of the constant fruition of all the good things which we desire The which is to be considered as it was originally in vs by creation in the state of innocency and perfection or as it is now in vs in the state of corruption after the fall Securitie in the state of innocency was a perfect tranquillitie of the mind without the encounters of any feares which was wrought in our first Parents by the Lord our Creator and was a fruit of their full assurance of Gods protection and prouidence continually watching ouer them whereby they were assured of freedome from all euill and of the fruition of all good and of that inward peace of conscience with God and that outward peace which they had with all the visible Creatures none of which could hurt them all of which were vsefull and seruiceable vnto them The which securitie was lost by the fall of our first Parents whereby they became guiltie of sinne obnoxious to Gods wrath and as out-lawes cast out from vnder the priuiledge and safe-guard of his protection which was accompanied with horror and feare proceeding from a dreadfull expectation of deserued punishment And this feare was continually increased by the consideration of Gods exact Iustice which will not let sinne escape vnpunished from our enmitie with God appearing in the opposition of his goodnesse and puritie against our wickednesse and corruption and that inward warre of the conscience against our passions and carnall concupiscence and that outward warre betweene vs and all the Creatures For no sooner became we rebels against our Lord and Creator and broke the peace betweene vs and him but they also rebelled against vs and breaking the peace betweene vs became our professed Enemies and readie instruments of executing Gods wrath against vs for our sinnes §. 7 Of securitie in the state of Corruption and the originall of it Now because being in this case we could not doe chearfull seruice vnto Satan who when wee were cast from vnder Gods protection had taken vs captiue to doe his will but out of feare and discontent were likely to endeauour the bettering of our estate and to secke some meanes to free our selues from this dreadfull miserie therefore this subtle Enemie of our saluation laboured to make vp this breach whereby we did lye open to all dangers and in stead of the firme wall of Gods protection which like an impregnable Bulwarke secured vs from all euill hee built about vs a Wall of rubbish and vntempered Morter or rather of straw and seare wood which in stead of preseruing vs from outward perils was readie to betray vs to all assaults of Enemies to be set on fire with Gods wrath and the wild fire of Hell the tentations of the Deuill and so to become in stead of a Wall of defence fuell for our execution and meanes of our greater torment To all which euills wee were more desperately exposed because by this seeming shelter and ayerie wall of defence we were made wholly negligent as though there were no euill approching nor any Enemie able to disturbe our peace The which weake Fort and vaine Defence was wholly framed of Satans errours and lies whereby hee made vs either to apprehend by a false conceit things that were not or to misse-apply vnto our selues things that are as though they were neare and on our side when as they are farre off from our defence and rather against then for vs so long as we are in the state of impenitencie and vnbeliefe In the former respect he maketh vs secure by telling vs of our naturall excellencies our good meanings and intentions our iustice and loue to God and Men whereby we fulfill the Law and merit from God by our good liues his protection and defence when as there is nothing in vs but ignorance and vnbeliefe worldlinesse and prophanenesse sinne and corruption which so defileth euen those actions which wee
thinke most glorious that they are abominable in Gods sight And also by telling vs that we haue peace with God and are highly in his fauour and peace with all the Creatures so as nothing will doe vs any harme when as all things in Heauen and Earth are at enmitie with vs and when God doth but giue the signe of battaile will set vpon vs with all their furie In the other respect hee secureth vs by setting before vs the infinite mercies of God inferring thereupon that we may safely goe on in our sinnes because God is so mercifull that few or none shall bee condemned and that though wee deferre our repentance to the last houre yet euen then wee shall haue pardon if we haue but leisure to say Lord haue mercy vpon me the all-sufficient merits of Christ which are a full price of redemption for the whole World the gracious and indefinite Promises of the Gospell made vnto all Men without exception the impunitie of sinners and namely of themselues hauing long continued in their sinfull courses the prosperitie of the wicked who glut themselues with the pleasures of sinne the afflictions of the faithfull who are precise and strict in all their wayes and diuers other motiues of which wee shall speake more fully hereafter from all which hee concludeth that wee may lay aside all feare and take libertie to satisfie our carnall lusts because there is no danger at all of either present or future punishment And thus in stead of that securitie which we had in our creation and in the state of innocencie accompanying the assurance of Gods loue and protection whereby wee should haue beene made more chearefull and couragious in the duties of Holinesse and Righteousnesse because wee serued such a gracious and powerfull Lord as was both able and willing to protect vs from all perils and to safe-guard vs from all enemies Satan laboureth to worke in vs this carnall securitie whereby wee are encouraged to performe seruice vnto himselfe with all confidence and chearefulnesse perswading vs that we are safe from all danger though we be daily obnoxious to Gods wrath liable to his fearefull Iudgements and in the very jawes of Death and Hell With which securitie hee bringeth more to destruction then with all his terrors and feares whereby hee indeauoureth to plunge men into desperation yea in truth then with all other tentations though neuer so vgly and terrible in their outward appearance In which regard it behooueth all Christians as they loue their soules and would either escape Death and Hell or attaine vnto saluation and euerlasting happinesse that they keepe a narrow watch ouer themselues and that being wounded by this viperous Serpent with the sting of sinne they doe not thereupon fall into this pleasing slumber or rather dead sleepe of carnall securitie the which bringeth all ouer-taken with it into destruction and condemnation of Body and Soule CHAP. II. Of carnall securitie and what it is §. 1 Of the general Parts of this Treatise TO which purpose let vs now speake more specially of it And for our more orderly proceeding I will first shew what it is that so knowing wee may the better auoid it Secondly the causes of it and meanes which Satan and our owne corruption vse to worke it in vs. Thirdly the diuers sorts and kinds of this Vice Fourthly how we may know the one from the other Fiftly the signes whereby we may discerne whether and how farre forth we are tainted and infected with this deadly poyson and lastly the meanes whereby we may either be preserued from falling into it or recouered if we be alreadie ouer-taken §. 2 Carnall securitie defined Concerning the first wee will make it plaine not onely by a Definition or Description but also by Testimonies and Examples of it recorded in the holy Scriptures It may best bee defined if in all things we oppose it to that Vertue whereof it is the priuation namely the true feare of God after this manner Carnall securitie is a Vice or vicious habit whereby forgetting or neglecting both the iustice and power of God in punishing sinne and also his infinite Loue and Goodnesse in Christ his Merits and Iudgements his Promises and Threatnings with the manifold benefits which we haue receiued from him we doe cast off all feare of him and so quietly and securely goe on in sinne without repentance promising vnto our selues immunitie from all punishment and not onely for the present the constant fruition of our carnall delights but also euerlasting saluation in the World to come Vnto this description for the better clearing of the point in hand we may adde that of Bernards describing an hard or secure heart It is that saith he which is not rent with compunction nor Bernard de Consid ad Eugenium lib. 1. softned with pietie nor moued with prayers nor yeeldeth to threatnings and is hardned with stripes It is vngratefull for benefits vnfaithfull for counsailes fierce in respect of iudgements shamelesse in regard of things filthy and dishonest vndaunted in dangers inhumane in humane actions rash in diuine forgetfull of things past neglectfull of things present improuident for things to come It is that which remembreth nothing past but injuries loseth the benefit of all things present and fore-casteth and prouideth for nothing to come but reuenge And that I may in a word comprehend the euills of this horrible Vice it is that which neither feareth God nor respecteth Man So that if we would haue a briefe definition of this Securitie it is nothing else but the absence and priuation of the feare of God for as securitie generally considered is the freedome of the mind from all feare so this speciall kind of it carnall securitie is that horrible Vice which emptieth the heart wholly of the true feare of God And thus the wise Man opposeth them the one against the other Happy is the man saith he that feareth alwayes but he that hardneth Pro. 28. 14. his heart shall fall into mischiefe §. 3 Testimonies of Scripture shewing what it is And this is that securitie of which Dauid speaketh The transgression of the wicked saith within my heart that there is no feare of Psal 36. 1 2. God before his eyes For he flattereth himselfe in his owne eyes vntill his iniquitie be found out to be hatefull And describing the prosperous estate of the wicked he saith That continuing in their corruption and being couered with violence as with a garment They speake loftily Psal 73. 8 9 11. and set their mouthes against the Heauens saying How doth God know and is there knowledge in the most High And Iob discoursing of the same subiect namely wicked men flourishing in worldly prosperitie saith that their houses are safe from feare neither is the rod of God vpon Iob 21. 9. them They take the Timbrel and Harpe and reioyce in the sound of the Organs they spend their dayes in wealth and in a moment
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
warned to shake off securitie and to enioy our present prosperitie with temperance and sobrietie §. 7 The seuenth remedie is to meditate on the tentations and sufferings of Christ The seuenth meanes is to remember and meditate often on the tentations afflictions and sufferings of Christ For what place is there for carnall securitie if wee consider that the spirituall enemies of our saluation durst set vpon Christ our Head in whom there was no matter of corruption to worke vpon and from whom they receiued so many foiles If they spared not to cast their darts of tentations against this impregnable Fort and Pillar of strength how much more against vs who are but flesh and blood and apt to be pierced through our weakenesse and corruption And if they presumed to cast their hellish wild-fire against him whose pure nature it could not touch nor taint but was presently exstinguished as if it had fallen into the sea what are wee to expect whose corruption like vnto touch-wood or tinder is easily set on fire what assaults what wounds and foiles are Eph. 6. 10 11. we to feare if we be not alwaies prepared strengthening our selues in the Lord and in the power of his might and keeping the Christian Armour close buckled vnto vs Besides meditation vpon Christs Passion and Sufferings is a notable meanes to preserue vs from securitie For if Gods Iustice be so exact and if his most pure nature so abhorred sinne that he punished it thus seuerely in his onely begotten and dearely beloued Sonne how shall wee escape if by a liuely faith wee be not vnited vnto Christ and so made partakers of his satisfaction and obedience bringing forth the fruits of this faith in hearty repentance and amendment of life Againe if Chsist our Head were exposed to so many dangers and in his whole life indured so many and grieuous afflictions what place of securitie is there vnto vs who are members of his bodie For if they haue done these Luk. 22 31. things to the greene tree what shall be done to the drie If they haue thus vsed our Lord and Master they will not spare the poore seruants of his familie for as our Sauiour sayth The Disciple is not aboue his Math. 10. 24 25. Ioh. 13. 16. Master nor the Seruant is not better then his Lord. Yea what securitie can we haue as though we were in no danger of crosses and troubles when as the Scriptures plainly teach vs that as Christ our Head hath thus suffered so likewise we his members must suffer with him That wee are predestinate by God to be conformed to the image of his Sonne first Rom. 8. 29. in his sufferings and then in his glorie That by many tribulattons we Act. 14. 22. must enter into the Kingdome of God That if we will liue Godly in Christ 2. Tim. 3. 12. 2. 12. we must suffer persecution That if we will reigne with Christ we must first suffer with him That whom the Lord loueth hee chasteneth and Heb. 12. 6 8. scourgeth euery sonne whom he receiueth and if we be without chastisements whereof all are partakers wee are bastards and no sonnes In which regard we haue no reason no not in our greatest prosperitie to be secure seeing wee are daily in danger of these crosses and afflictions which if wee altogether escape and passe all our dayes in peace and ease plentie and prosperitie then haue wee least cause of all to be secure Psal 17. 14. for it is the greatest affliction not at all to be afflicted seeing wee Luk. 16. 25. may iustly feare that wee are bastards and no sonnes in that our heauenly Father correcteth vs not that with the wicked wee haue our portion in this life and with the well fed Oxe are fatted for the slaughter §. 8 The eighth remedie is to consider that securitie in this life is vnseasonable The eighth meanes is to remember and consider that in this life there is no time nor place for securitie but we are then to expect true securitie when we are come safe to our heauenly home For wee are now Pilgrims and Trauellours that continually are in danger to fall into the hands of Theeues who will robbe and spoile vs not only of temporall blessings but of the rich treasures of spirituall graces Wee are not yet in the Hauen but in a dangerous Sea tossed and turmoiled with the tempests of trouble and therefore wee must not giue our selues to securitie and rest but bee alway preparing against a storme Wee are now Exiles among strangers that loue vs not and therefore are readie to spie all aduantages to doe vs hurt in which regard wee had need not to sleepe in securitie but to keepe a good watch and to stand vpon our guard that we be not surprized at vnawares Wee are in the Christian warfare sighting against the many and mightie politique and malicious enemies of our saluation and therefore in the putting on of our Armour wee must not take vnto vs that securitie which is onely fit and seasonable when we put it off wee must not carrie our selues in the day of battaile as in the day of triumph nor blesse 2. King 2. 11. Quousque vicino serpente tua malè secura dormitat industria Bernard Epist Nulla est securitas vicino serpente dormire Hieronym Vbi est maxima securitas ibi maximum est periculum August in Psal 99 Iam quidem per conuersionem rubrum mare transitum est c. Gregor lib. 24. cap. 7. August confes lib. 10. cap. 32. col 178. Vbi est securitas Hic nusquam i◠ista vita nusquam c. in Psal 99. cap. 8. c. 1116. our selues as though we were free from all dangers when as wee are on all sides encompassed with them There is no place to sleepe in securitie when the old Serpent is so neere vnto vs for in this case the greater securitie the greater danger And though as one sayth wee haue by our conuersion passed the Red-sea yet in the Wildernesse of this present life wee shall not want enemies to set vpon vs. Wee haue left behind vs our sinnes past as it were the Egyptians drowned vpon the Shoare but yet hurtfull vices and corruptions as it were other enemies encounter vs and seeke to stop our passage as wee are trauelling towards the Land of Canaan Now our former faults like pursuing enemies onely by the Diuine vertue assisting vs are slaughtered but the prickes of tentations as it were other enemies come in the front which cannot be vanquished without our diligence and labour No man sayth Austine ought to be secure in this life which wholly is called a tentation lest hee which of worse might become better of better become worse There is but one hope one trust one firme promise and assurance euen thy mercies And againe Where sayth he is securitie no where in this life but onely in the hope of Gods promises but